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THE  \        MAR  19  iyi4       i 

HARMONY 


PROTESTANT    CONFESSIONS: 


KXHIBITING 


THE  FAITH   OF  THE   CHURCHES   OF   CHRIST, 

REFORMED   AFTER   THE    PURE    AND    HOLY   DOCTRINE 
OF   THE   GOSPEL,   THROUGHOUT   EUROPE. 


TRANSLATED   FROM   THE   LATIN. 

A  NEW  EDITION, 

REVISED,  AND  CONSIDERABLY  ENLARGED,  BY    THE 

EEV.  PETER    HALL,  M.  A. 

RECTOR  OF  MILSTOM,  WILTS  ;  AXD    MINISTER    OF     LOJG-ACRE     CHAPEL,    tON'DOJI. 


LONDON": 

JOHN   F.  SHAW,    27,  SOUTHAMPTON   ROW, 

RUSSELL     SQUARE. 
J.  JOHNSTONE,  EDINBURGH ;   J.  ROBERTSON,  DUBLIN. 
M.DCCC.XLII. 


LONDON  :—  T.  C.  JOHNS,   PRINTER, 
RED  LION  COURT,  FLEET  STREET. 


INTRODUCTION 


PRESENT  EDITION. 


In  producing  a  volume  announced  foi-  publication  upwards 
of  three  years  ago,  the  Editor  feels  that  some  apology  is  due 
for  the  delay  which  has  occurred  in  carrying  the  object,  then 
proposed,  into  execution.  He  might  perhaps  have  ventured 
to  say  somewhat  of  continually  increasing  engagements,  both 
of  a  domestic  and  professional  nature ;  and  somewhat  more 
of  the  amount  of  pains  bestowed  upon  the  undertaking,  far 
beyond  what  he  had  originally  contemplated  as  necessary. 
But  he  is  content  to  rest  his  expectation  of  indulgence  on  the 
fact,  that  to  himself  the  interval  which  has  elapsed,  long  as 
it  may  seem,  has  been,  almost  without  cessation,  a  season  of 
bodily  and  mental  suffering,  the  result  of  carefulness  "about 
too  many  things,  and  of  labour  protracted  to,  or  rather 
beyond,  the  remotest  limits  of  exhaustion.  To  these  might 
still  be  added  other  circumstances  of  interruption,  connected 
with  the  embarrassments  of  commerce  during  the  past  and 
present  years ;  a  state  of  business  which  has  led  to  the 
suspension,  if  not  eventually  to  the  abandonment,  of  many  a 
project,  of  literary  interest  and  value. 

Such  as  it  is,  through  the  mercy  and  kindness  of  God,  the 
work  now  appears ;  certainly  not  completed  without  many 
anxieties,  and  possibly  still  marked  by  many  imperfections  : 
yet  accompanied  by  some  faint  hopes  and  many  fervent 
prayers,  that,  according  to  the  measure  of  grace  vouchsafed,  it 
may  be  blessed  to  the  establishment  of  the  Church  of  God 
in  the  faith  of  the  Lord  Jesus  Christ,  at  a  most  critical  and 
solemn  juncture  of  affairs. 


VI  INTRODUCTION. 

Never,  since  the  reign  of  Queen  Elizabeth,  were  the  prin- 
ciples of  the  Protestant  Reformation  brought  more  prominently 
into  discussion,  whether  for  disparagement  or  for  defence, 
than  at  the  present  day.  Assailed  both  from  without  and 
from  within,  a  general  desire  of  investigating  more  accu- 
rately the  character  of  that  memorable  transaction  has 
directed  the  attention  of  wise  and  pious  men  to  the  authen- 
tic records  of  a  period,  big  with  the  most  momentous  con- 
sequences to  the  honor  and  prosperity  of  Christendom. 

It  were  but  reasonable  to  suppose,  that,  in  the  warfare  that 
exists  from  generation  to  generation  between  those  who  are 
born  after  the  flesh  and  those  who  are  born  after  the  Spirit, 
the  elect  of  God  should  often  be  compelled  to  tread  the  old 
paths  over  again,  and,  on  the  same  field,  and  with  the  same 
weapons,  to  fight  anew  the  battles  of  their  forefathers.  Thus 
far,  all  is  well;  or,  if  not  actually  well,  at  least  not  worse 
than  might  and  should  have  been  anticipated.  Those  who, 
while  in  words  they  profess  religion,  yet  hate  the  light  of 
the  gospel  of  grace,  will  naturally  feel  a  sort  of  suspicious 
jealousy  of  a  work  of  God  like  the  Reformation,  and  cul- 
tivate a  kindliness  of  feeling,  very  far  beyond  mere  indiffer- 
ence,* for  Papal  formality  and  superstition.     These  are  the 

*  The  testimony  of  the  Church  of  Scotland,  in  the  Preface  to  the  Con- 
fession of  1581,  (now  transferred  from  the  Appendix  to  the  body  of  the 
Harmony,)  stands  forth  in  beautiful  contrast  with  the  faint  and  feeble  voice 
yet  raised  in  many  quarters  against  the  pretensions  of  the  Church  of  Rome. 
"  To  the  which  confession  and  form  of  religion  we  willingly  agree  in  our 
consciences  in  all  points,  as  unto  God's  undoubted  truth  and  verity,  grounded 
only  upon  his  written  word.  And  therefore  we  abhor  and  detest  all  con- 
trary religion  and  doctrine,  but  chiefly  all  kind  of  Papistry,  in  general  and 
particular  heads,  even  as  they  are  now  damned  and  confuted  by  the  word 
of  God  and  church  of  Scotland.  But  especially  we  detest  and  refuse  the 
usurped  authority  of  that  Roman  antichrist  upon  the  scriptures  of  God, 
upon  the  church,  the  civil  magistrate,  and  conscience  of  men :  all  his 
tyrannous  laws,  made  upon  indifferent  things,  against  our  Christian  libertj' : 
his  erroneous  doctrine  against  the  sufficiency  of  the  written  word,  the  per- 
fection of  the  law,  the  office  of  Christ,  and  his  blessed  evangel :  his  coi-- 
rupted  doctrine  concerning  original  sin,  our  natural  inability  and  rebellion 
to  God's  law;  our  justification  by  faith  only;  our  imperfect  sanctification 
and  obedience  to  the  law  ;  the  nature,  niunber,  and  use  of  the  holy  sacra- 
ments :  his  five  bastard  sacraments,  with  all  his  rites,  ceremonies,  and  false 


INTRODUCTION.  VU 

enemies  of  the  cross  of  Christ,  and  can  be  known  and  re- 
cognised only  as  such. 

But  the  Editor  cannot  withhold  his  deliberate  and  growing 
conviction,  that,  even  with  those  who  are  distinctively  termed 
Evangelical  among  the  ministers  and  members  of  the  Church 
of  England,  there  is  a  disposition,  but  too  extensively  ap- 
parent, to  retire  from  the  high  and  holy  ground  assumed  in  the 
declarations  of  the  Reformers;  and,  for  want  of  clear  and 
decisive  views  on  the  fundamental  article  of  justification  by 
faith  without  the  works  of  the  law,  to  fall  into  an  indistinct- 


doctrine  added  to  the  administration  of  the  true  sacraments,  without  the 
word  of  God:  his  cruel  judgment  against  infants  departing  without  the 
sacrament,  liis  absolute  necessity  of  baptism,  his  blasphemous  opinion  of 
transubstantiation  or  real  presence  of  Christ's  body  in  the  elements,  and 
the  receiving  of  the  same  by  the  wicked,  even  in  the  bodies  of 
men :  his  dispensations  with  solemn  oaths,  his  perjuries,  and  degrees 
of  marriage  forbidden  in  the  word:  his  cruelty  against  the  innocent 
divorced :  his  devilish  mass,  his  blasphemous  priesthood,  his  profimo 
sacrifice  for  the  sins  of  the  dead  and  the  quick:  his  canonization  of  men; 
calling  upon  angels,  or  saints  departed;  worshipping  of  images,  relics, 
and  crosses ;  dedicating  of  churches,  altars,  days ;  vows  to  creatures : 
his  purgatory,  prayers  for  the  dead,  praying  or  speaking  in  a  strange 
language ;  with  his  processions,  and  blasphemous  litany,  and  multitude 
of  advocates  or  mediators :  his  manifold  orders,  auricular  confession  -. 
his  dispersed  and  uncertain  repentance,  his  general  and  doubtsome  faith,  his 
satisfactions  of  men  for  their  sins,  his  justification  by  works,  opus  operatum, 
works  of  supererogation,  merits,  pardons,  peregrinations  and  stations :  his 
holy  water,  baptizing  of  bells,  conjuring  of  spirits,  crossing,  saning,  anointing, 
conjui'ing,  hallowing  of  God's  good  creatures,  with  the  superstitious  opinion 
joined  therewith :  his  worldly  monarch j^,  and  wicked  hierarchy :  his  three 
solemn  vows,  with  all  his  shavelings  of  sundry  sorts:  his  erroneous  bloody 
decrees  made  at  Trent,  with  all  the  subscribers  and  approvers  of  that  cruel 
and  bloody  band  conjured  against  the  church  of  God.  And  finally,  we  de- 
test all  his  vain  allegories,  rites,  signs,  and  traditions  brought  into  the  Chiu-ch, 
without  or  against  the  word  of  God,  and  the  doctrine  of  this  true  Reformed 
Church :  to  the  which  we  join  ourselves  willingly,  in  doctrine,  faith,  religion, 
discipline,  and  use  of  the  holy  sacraments,  as  lively  members  of  the  same 
in  Christ  our  head  ;  promising  and  swearing  by  the  great  name  of  the  Lord 
our  God,  that  we  shall  continue  in  the  obedience  of  the  doctrine  and  dis- 
cipline of  this  Church,  and  shall  defend  the  same  according  to  our  vocation 
and  power,  all  the  days  of  our  lives,  vmder  the  pains  contained  in  the  law, 
and  danger  both  of  body  and  soul  in  the  day  of  God's  fearful  judgment." — 
pp.  2,  3. 


VUl  INTRODUCTION. 

ness  of  statement  upon  other  points,  neither  honourable  to 
God,  nor  serviceable  to  the  souls  of  men.  If  this  be  so,  then 
is  he  well  aware  that  it  is  neither  solely  nor  mainly  in 
the  study  of  the  acts  and  monuments  of  the  giants  of 
other  days,  that  the  foundations  of  the  fabric  they  were 
blest  in  rearing,  must  be  laid  again  :  but  rather  in 
learning  as  they  learned,  living  as  they  lived,  and  pray- 
ing as  they  prayed ;  in  a  more  practical  and  realising 
apprehension  of  the  sacrifice  and  covenant  of  grace ;  in 
deeper  thoughts  of  the  spirituality  of  the  kingdom  of  Christ ; 
in  an  increase  of  constancy  and  confidence  in  pleading  before 
God  for  the  communications  of  His  Spirit ;  in  a  more  general 
diffusion  of  love,  for  Christ's  sake,  towards  all  who  love 
Christ,  without  respect  of  persons ;  in  a  fuller  withdrawal 
from  the  principles  of  the  world,  and  the  practices  of  the 
worldly-minded ;  and,  above  all,  in  a  settled  and  sanctifying 
abhorrence  of  the  wickedness  of  consenting,  on  any  con- 
siderations of  ease  or  expediency,  to  the  slightest  departure 
from  what  is  once  ascertained  to  be  the  will  ojf  God. 
Little  can  it  avail  us  to  hold  the  form  of  sound  words,  while 
destitute  of  the  Spirit  of  truth ;  to  have  the  candlestick  left 
in  its  place,  when  the  light  of  life  and  glory  is  gone  out. 
It  is  only  as  we  acknowledge,  in  the  word  of  God,  the  rule  of 
all  faith  and  of  all  obedience ;  and  as  we  labour,  in  the  grace 
of  God,  to  walk  honestly,  wisely,  holily,  as  dear  children  ; 
that  we  can  recur  with  profit,  or  even  without  peril,  to  the 
systems  devised,  in  the  assemblies  of  the  saints  of  old,  for  the 
exhibition  of  the  mind  of  the  Holy  Ghost  to  the  Churches. 
Of  the  documentary  publicatiohs,  connected  with  the 
history  of  Ecclesiastical  Reform  in  the  sixteenth  century, 
certainly  one  of  the  most  important  is  that  now  presented 
to  the  reader :  not  only  as  bringing  together,  within  a  mode- 
rate compass,  the  deliberate  decisions  of  almost  every  Church 
in  Europe ;  but  as  proving,  moreover,  what  the  enemies  of 
divine  truth  have  ever  pertinaciously  denied,  that,  notwith- 
standing matters  of  difference  on  some  points,  (which  may  the 
Spirit  of  God  speedily  bring  into  reconcihation  !)  there  is  a 
substantial  Harmony    existing  throughout  the    whole  body 


INTliODL'CTION.  IX 

of  real  and  true  believers,*  on  what  are  emphatically  termed 
the  grounds  of  Christian  verity. 

The  Harmony  of  Confessions  was  first  published  in  Latin, 
at  Geneva,  in  the  year  1581,  in  4to,  under  the  following 
title  : — Harmonia  Confessionum  Fidei  Orthodoxarum  et  Refor- 
matanimEcclesiarum,  quce,  in  prcecipuis  quibusque  Eiiropoe  regnis, 
nationibus,  et  provinciis,  sacram  Evangelii  doctrinajn  pure  pro- 
Jitentur^  &;c.  Additce  sunt  ad  calcem,  Sfc.  Quce  omnia,  Ecclesiarum 
GaUicarum  et  Belgicarum  nomine,  subjiciuntur  libero  et  prudenti 
reliquarum  omnium  judicio. 

Of  the  English  translation!  the  first  edition  appeared 
at  Cambridge,  1586,  12mo;  the  second  and  last  in  London, 
1643,  4to;  as  follows: — An  Harmony  of  the  Coiifessions 
of  the  Faith  of  the  Cliristian  and  Reformed  Churches, 
which  purely  profess  the  holy  doctrine  of  the  Gospel,  in 
all  the  chief  kingdoms,  nations,  and  provinces  of  Europe, 
§r.       There    are    added    in    the    end    very   short   Notes :%    in 

*  Bossuet's  H'lstoire  des  Variations  des  Eylises  Protestantes,  Par.  16S8, 
2  vols.  4to.  should  be  read  with  Basnage's  Histoire  de  la  ReViyion  des  Eglises 
Reformees,  Rotterd.  1725,  2  vols.  4to.  Indeed,  an  English  translation  of  the 
latter  is  greatly  needed,  to  counteract  the  circulation  of  the  former,  espe- 
cially in  Ireland.  Those  who  imagine,  meanwhile,  that  either  unanimity  or 
uniformity  prevails  among  the  subjects  of  the  Pope,  may  consult  Bp.  Hall's 
Peace  of  Rome,  Lond.  1609,  4to.  repr.  1838,  8vo.,  and  Edgar's  Variations  of 
Popery,  Lond.  1838,  8vo. 

t  Augusti,  ha\-ing  seen  the  title  of  the  English  Harmonj'  cited  by 
G.  W.  Albert!  in  his  Briefe  hetr-  den  Rel.  Zustand  in  Grossbritanien, 
observes,  laughably  enough  :  "  I  have  nowhere  seen  it  stated,  and  it  remains 
a  matter  of  doubt,  whether  (what  I  could  hardl}'  beheve)  this  is  a  new  col- 
lection, or  an  English  translation  of  the  Harmonia  of  1581,  or  even  the 
same  book  in  Latin  but  vdxh.  an  English  title.  If  it  be  an  EngUsh  trans- 
lation, perhaps  the  same  noble  personage,  whom  the  editor  of  the  Syntayma 
praised  as  the  translator  of  the  Scottish  Confession  into  Latin,  may  be  sup- 
posed to  have  performed  the  task.  How  I  wish  (he  adds)  that  some 
learned  bibliographer  would  make  us  better  acquainted  with  this  book!  " — 
Dissertatio  in  Libros  Symbol icos,  p.  607.  Niemeyer  (preceded  by  Liickius) 
has  convinced  his  fellow-countrymen  that  the  English  Harmony,  in  both 
editions,  is  but  a  translation  of  the  Latin.— Pr<?/a^io  in  Collectionem  Con- 
fessionum, p.  ix. 

X  These  are  afterwards  designated, — "  Very  Brief  Observations  upon  all 
the  former  Harmony :  wherein  the  doubtful  sayings  of  every  Confession 
are  made  plain,  the  dark  speeches  opened,  and,  besides,  such  as  in  outward 
shew  seem  to  be  contrary  one  to  the  other,  are  with  modesty  reconciled; 


X  INTRODUCTION. 

ivhich  both  the  obscure  things  are  made  plain,  and  those  tilings 
lohich  may  in  sheio  seem  to  be  contrary  to  each  other,  are  plainly 
and  very  modestly  reconciled ;  and  if  any  points  do  as  yet  hang 
in  doubt,  they  are  sincerely  pointed  at.  All  lohich  things,  in  the 
names  of  the  Churches  of  France  and  Belgia,  are  submitted  to 
the  free  and  discreet  judgment  of  all  other  Churches.  Neioly 
translated  out  of  Latin  into  English,  §'c.  Alloiced  by  public 
authority*     Each  of  the  Enghsh  editions  has  the  Confession 

and,  to  be  brief,  such  things  wherein  there  is  yet  any  controversy  (which 
indeed  are  very  few)  are  favourably  marked  and  noted,  that  they  also  may 
at  length  through  God's  assistance  come  to  be  agreed  vipon  by  a  common 
consent  of  all  the  Churches."  1  Cor.  xiv.  32;  "  The  spirits  of  the  prophets 
are  subject  to  the  prophets."  Phil.  iii.  15,  16;  "  Let  us  therefore,  so  many 
as  be  perfect,  be  thus  minded:  and  ifye  be  otherwise  minded,God  shall  reveal 
even  the  same  unto  you.  Nevertheless,  in  that  whereunto  we  are  come,  let 
us  proceed  by  one  rule,  that  we  may  mind  one  thing." 

*  It  has  been  charged  upon  Archbishop  Whitgift,  as  an  act  of  religious 
persecution,  that,  so  far  from  allowing,  he  actually  prohibited  the  pixblication 
of  the  Harmony.  The  authority  adduced  is  that  of  Strype  :  but  a  perusal 
of  the  passage  entire  would  seem  to  indicate  that  he  subsequently  withdrew 
his  opposition ;  and  certainly  proves  that  either  way  it  was  not  on  a  prin- 
ciple of  religious  persecution  that  he  acted.  "  It  was  shewed  before,"  says 
the  historian,  "how  the  art  of  printing  was  set  up,  and  began  at  Cambridge, 
by  the  advice  and  care  of  the  heads  and  governors  thereof.  But  there  was 
a  jealousy  of  the  liberty  of  printing  books  there,  the  purposes  whereof 
sometimes  might  tend  to  more  harm  than  good ;  namely,  such  as  might 
either  disturb  the  government,  or  the  peace  of  the  church.  And  there- 
fore, for  the  preventing  of  any  such  inconveniences,  the  lords  of  the  council 
had  lately  ordered  that  no  book  should  be  printed  in  London,  or  in  either 
of  the  Universities,  but  the  copies  to  be  first  reviewed  and  allowed  by  the 
Archbishop  of  Canterbury  or  the  Bishop  of  London.  And  of  this  the 
careful  Archbishop  gave  the  University  of  Cambridge  information,  and 
that  on  occasion  of  a  book  now  printing  there,  called,  The  Harmony  of 
Confessions,  &c.  translated  out  of  Latin  into  English ;  which,  for  some 
reasons,  was  not  allowed  in  London  to  be  printed.  This  the  Archbishop 
understanding  was  going  in  hand  with  these  in  Cambridge,  sent  his  letter  to 
the  Vice-Chancellor  and  heads  to  cause  the  said  book  to  be  staid  from 
printing,  and  that  presently  upon  the  receipt  thereof,  until  they  should 
receive  further  direction  from  him  :  and  that,  in  regard  of  that  late  order  of 
the  council,  he  required  them  to  take  special  care  that  nothing  should  be 
printed  there,  but  what  should  be  authorized  accordingly.  (This  letter,  as 
taken  from  the  records  of  that  University,  may  be  read  in  the  Appendix.) 
And  yet,  however  it  came  to  pass,  the  said  book  was  printed  and  ])ublished 
this  year  in  8vo.  at  Cambridge,  by  Tho.  Thomas,  who  was  the  University's 


INTRODUCTION.  XI 

of  the  Church  of  Scotland,  issued  the   same  year  with  the 
Latin  edition  of  the  Harmony,  annexed. 

The  history  of  the  compilation  of  the  Harmony  is  thus 
related  by  Koecher:* —  "The  rulers  and  pastors  of  the 
Reformed  Congregations,  assembled  at  more  than  one  of  the 
Synods  of  France,  but  chiefly  at  the  assembly  of  Frankfort 
in  the  year  1577,  took  counsel  occasionally  for  the  writing 
of  one  common  Confession,  composed  from  the  several  Con- 
fessions of  all  the  Churches ;  with  a  view  to  bring  their 
studies  and  endeavours  to  bear  against  the  accusations,  partly 
of  their  adversaries  who  were  incessantly  reproaching  them 
with  the  multitude  and  variety  of  their  Confessions,  and 
partly  of  the  Lutherans  who  were  at  that  time  meditating  the 
Formulary  of  Concord.  .  .  But  when  (in  apprehension  of  the 
danger  which  appeared  in  departing  from  the  formularies  of 
public  doctrine  received  in  each  and  every  Church,  and  sealed 
with  the  blood  of  so  many  martyrs,  and  instituting  a  new  one 
in  their  place,  as  well  as  for  other  and  weighty  reasons)  the 
project  failed  of  the  result  anticipated ;  the  people  of 
Zurich  and  Geneva  suggested  the  compilation  of  a  Harmony 


printer,  (as  my  learned  friend  hath  observed,)  with  this  title,  An  Harmony 
of  the  Confessions  of  the  Reformed  Churches,  &c.  No  doubt  the  printing  of 
the  book  had  the  permission  of  the  Archbishop,  after  some  review  or  cor- 
rection of  it." — Annals  of  the  Reformation,  Oxf.  1824,  8vo.  vol.  iii.  pt.  1. 
pp.  650,  651.  book  ii.  chap.  8.  ann.  1586.  That  portion  of  the  letter  of  the 
Archbishop,  which  refers  directly  to  the  Harmony,  it  may  be  right  to 
extract : — "  I  understand  that  there  is  now  in  printing  by  the  printer  of  that 
University  a  certain  book,  called,  Harmonia  Confessionum  Fidei,  in  English, 
translated  out  of  Latin ;  which  book,  for  some  special  causes,  was  here 
rejected,  and  not  allowed  to  be  printed.  These  are  therefore  to  require 
)-ou,  that  presently  upon  receipt  hereof  you  cause  the  said  book  to  be 
stayed  from  printing  any  further;  and  that  nothing  be  done  more  therein, 
until  you  shall  receive  further  direction  from  me."  Dated  from  Croj-doii, 
the  8th  of  August,  1586. — Annals,  vol.  iii.  pt.  2.  p.  444.  Appendix  to 
book  ii.  No.  18. 

*  Bibliotheca  Theologice  SymboUcce  et  Catecheticcp ;  itemqne  Litnrgica. 
Guelph :  1751,  12mo.  Whoever  becomes  the  purchaser  of  this  valuable 
little  volume,  should  take  care  that  he  has,  what  is  seldom  found,  the  second 
part,  printed  at  Jena,  in  1769,  and  containing,  among  other  things  of  note, 
a  Catalogue  of  the  Library  of  the  author. 


XU  INTRODUCTION. 

OF  Confessions,  by  which  all  parties  might  be  called  back 
to  agreement,  and  any  appearance  of  variation  that  existed 
might  be  discussed  and  explained.  The  design  was  accord- 
ingly entrusted  to  Beza,  Daneau,  and  Salnar,  (otherwise 
named  Salnard,  or  Salvart,  minister  of  the  Church  of 
Castres  ;*)  but  was  executed  chiefly  by  the  last  of  them." 
After  a  minute  description  of  the  volume,  (which  he  truly 
designates  opus  minimevuJgare,)  the  learned  bibliographer  con- 
cludes by  observing  : — "  In  this  Harmony  of  Confessions, 
as  being  the  clearest  exposition  and  surest  defence  of  their 
consentjf  the  teachers  of  the  Reformed  Churches  are 
wont  exceedingly  to  glory." — Art.  clxxiii.  pp.  319 — 323. 

The  account  given  by  Clement,:]:  enumerates  some  par- 
ticulars unnoticed  in  the  narrative  of  Koecher.  "  At  the 
assembly  of  Frankfort,  in  1577,  they  had  already  thought 
of  proper  means  for  bringing  all  the  Reformed  Churches  of 
the  Christian  world  into  close  combination  ;  and  had  given 
commission  to  prepare  a  Confession  of  uniform  faith,  which 
should  be  taken  and  regarded  as  the  general  and  common 
Confession  of  all  the  Protestants.  The  National  Synod  of 
the  Reformed  Churches  of  France,  held  at  St.  Foix,  in  1578, 

*  "  Those  who  proposed  the  compilation  of  this  book,"  says  Walch, 
"  were  the  people  of  Zurich  and  Geneva :  and  no  sooner  was  the  preparation 
of  it  entrusted  to  Beza,  Daneau,  and  Salnar,  than  the  last  of  the  tlu-ee 
named  was  the  first  to  bestow  his  utmost  care  in  executing  it." — Bihliotheca 
Theologica  Selecta,  Jenoe,  1757,  8vo.  tom.  i.  p.  426. 

t  "  This  compilation,''  says  Weismann,  "  published  at  Geneva,  and  con- 
sisting of  Confessions  formerly  circulated  through  all  the  provinces  of 
Christendom,  by  all  the  Churches  distinguished  as  Lutheran  and  Reformed, 
presents  a  serviceable  and  necessary  collection,  and  fetches  a  high  price 
among  Protestants.  In  short  we  wonder,  if  only  for  the  sake  of  ecclesiastical 
history,  and  of  the  help  ensuing  to  theological  studies,  that  it  is  not  every- 
where reprinted,  and  brought  under  the  notice  and  within  the  reach  of 
teachers  as  well  as  scholars;  particularly  if  augmented  and  adapted  to  the 
present  time.  And  this  is  probably  what  would  have  been  done  long  ago, 
were  the  disposition  of  the  age  we  live  in  more  favourable  to  this  kind 
of  writings."  —  Introduct'w  in  Ilistoriam  Sacram.  Hal :  Mag  :  17-15,  4to. 
vol.  ii.  p.  1267. 

I  Bibliotheque  Curkuse  Hlstorique  et  Critique,  Gott:  et  Lips:  1750-60, 
9  vols.  4to.  It  is  greatly  to  be  regretted,  that,  through  the  decease  of  the 
author,  this  work,  which  is  arranged  alphabetically,  proceeded  no  further 
than  the  middle  of  the  letter  H. 


INTUODUcriON.  Xlll 

approved  this  expedient ;  and  ordered  that  if  the  draft  of 
this  Confession  was  sent  to  them  in  time,  it  should  be 
examined  in  the  provincial  Synods.  They  nominated  four 
ministers,  namely,  Antoine  Chandieu,  Jean  d'Estre,  Pierre 
Merlin,  and  M.  Gabert,  with  charge  to  assemble  themselves, 
accompanied  by  the  Viscount  of  Turin,  in  order  that  they 
might  do  what  was  agreed  upon  in  this  respect,  pursuant  to 
their  instructions. 

"  The  National  Synod,  held  at  Figeac,  in  1.579,  resolved 
again  to  seek  whatever  means  were  necessary  for  restoring 
all  believers  of  the  particular  Confessions  of  the  Protestant 
nations  to  one  single  common  Confession,  which  might 
afterwards  be  approved  by  all  the  said  nations,  according 
to  the  advice  and  resolutions  of  the  Conference  held  for 
this  purpose  at  Neustadt,  in  the  month  of  September, 
1570. 

"  M.  Salnar,  seeing  that  this  General  Confession  did  not 
appear,  laboured  in  the  mean  time  to  reunite  several  particular 
Confessions  in  one  single  body,  by  extracting  from  each  the 
passages  which  referred  to  the  same  subject,  without  altering 
or  changing  any  thing ;  and  thus  formed  a  General  Confession 
from  portions  of  divers  particular  Confessions,,  ranged 
according  to  the  Common- Place-Book. 

"  The  National  Synod  of  the  Reformed  Churches  of 
France,  held  at  Vitre,  in  1583,  gave  their  approbation  to 
this  excellent  work  of  M.  Salnar,  minister  to  the  Church 
of  Castres,  as  being  very  necessary;  judging  also  that  they 
would  be  doing  a  great  service,  if  they  had  it  written  in  the 
vulgar  tongue.  This  is  the  reason  why  the  Province  of  Upper 
Languedoc  was  charged  by  this  Synod  to  have  it  translated, 
and  to  affix  to  the  said  book  a  Letter  of  recommendation  in 
the  name  of  all  the  Provinces. 

"The  National  Synod  of  Gergeau,  held  in  1601,  sent 
back  the  French  translation  of  the  Harmony  of  the 
Confessions  of  Faith,  made  by  the  late  M.  Salvart,  for 
the  Synod  of  Upper  Languedoc  to  see  it,  and  to  judge 
whether  it  would  be  expedient  to  publish  it :  on  condition 
nevertheless,  that  they  should  not  publish  it,  without  at  the 


XIV  INTRODUCTION. 

same   time   having  the  notes   of  M.   Goulart,   on    the    said 
Harmony,  translated,  in  order  to  print  the  whole  together  .  .  . 

"  The  name  of  Salvart  is  given  in  this  last  article  to  the 
author  of  this  Harmony,  who  is  called  Salnar  in  the  fourteenth 
article  of  the  Synod  of  Virtre:  and  we  are  there  informed  that 
M.  Goulart  is  the  author  of  the  Notes  on  the  said  Harmony, 
which  I  reckon  to  be  nothing  more  than  the  Brief  Observations 
to  be  found  at  the  end  of  the  Latin  edition."" — torn.  vii.  pp. 
259,  260. 

Among  more  recent  authorities,  that    of   Augusti  claims 
precedence.     "  The  literary  history  of  this  work,"   he  says, 
"  seems  hitherto  obscure  ;  and  in  no  writer  except  Hospinian 
{Concordia  Discors,  Tigur:  1607,  p.  92.)  have  I  been  able  to 
discover  a  single  trace  of  it.     He  gives  the  following  state- 
ment.    That,  in  the  year  1579,  the  Ministers  of  the  Church 
of   Zurich,  having  received  proposals  from  the   assembly  of 
Frankfort,  held  in  1577,  under  the  sanction  of  Jo.  Casimir, 
Count- Palatine,  for  a  new  Confession  of  Faith,  answered  in 
these  words : — That  it  would   be  a  safer  plan,  if  they  could 
apprize  the  whole   world  of  their   agreement  in  the  doctrine 
of  faith  by  some  other  means,  without  having  recourse  to  a 
new  Confession.  .  .  That  the  Confessions  already  extant  could 
be  distributed   under   certain  heads,    without  the  alteration 
of  a  single  word,  and  so  reduced  into  a   Harmony;    with 
nothing    but  a    brief    explanation    added    to    each    chapter, 
denoting  the  agreement  that  subsisted  between  all  the  Con- 
fessions, and  removing  any  such  shew  of  difference  as  some- 
times arises  merely  from  diversity  of  language.      That  this 
book,  published  in  the  name  of  all  the  Churches  in  concert, 
and  approved  by  the  suffrages  of  the  Princes  and  Magistrates, 
would   prove  a  most    brilliant    testimony  to   the   agreement 
prevailing   among    so    many   and    so    famous    Churches    of 
nations  unconnected  with  each  other,  and  at  the  same  time 
a  firm  and  durable  bond  for  its  continuance  .  .  .  That  they 
had  understood  that  the  Ministers  of  the  Genevan  Church 
had  just  the  same  opinion  on  the  subject,  and  that  Master 
Beza  would  not  refuse  them  his  assistance  in  the  preparation 
of  the  Harmony.    Nor  was  it  loner  after   the  inhabitants  of 


INTRODUCTION.  XV 

Zurich  had  proceeded  thus  far,  when  they  of  Geneva  met 
their  recommendations  and  desires,  by  publishing,  in  1581, 
the  Har.monia  Confession um  .  .  .  The  author  has  not 
acknowledged  his  name ;  but  that  he  was  no  other  than 
Theodore  Beza,*  the  character  and  style  of  the  work  evince." — 
Dissertatio  Historica  et  Litteraria  in  Lihros  Symholicos, 
pp.  606—609. 

The  remarks  of  Niemeyer  are  generally  to  the  same 
effect.  "  At  the  time  when  the  Lutheran  divines,  at  the 
command  of  Augustus,  Elector  of  Saxony,  had  just  col- 
lected their  symbolical  books,  and  were  beginning  to  publish 
their  collection  under  the  title  of  Concordia ;  there  were  also 
certain  in  the  Reformed  Church,  men  of  the  greatest  influence, 
who  must  needs  compose  a  Harmony  of  Confessions  of 
Faith,  in  the  name  of  the  French  and  Belgian  Churches. 
And  this  for  two  reasons :  of  which  the  one  lay  in  the 
reproaches  urged  (and  lately  repeated  with  wrath  and  vehe- 
mence) by  the  Roman-Catholics,  about  the  multitude  and 
discordancy  of  these  Confessions ;  the  other  in  the  hope  (vain 
and  deceitful  as  it  proved,  yet  sincerely  entertained  by  those 
who  suggested  the  expedient)  that  they  might  succeed  in 
reconciling  the  minds  of  dissentients,  and  uniting  all  the 
Churches,  distracted  and  separated  as  they  were,  in  one  com- 
mon bond  .  .  .  Nor  need  we  doubt  who  were  the  authors  of 
the  Harmony.  For  the  circumstances  stated  by  Hospinian, 
in  his  Concordia  Tigurina^  p.  92 ;  by  Koecher,  in  his  Bihlio- 
theca  Theologies.  SgmholiccB,  pp.  320,  321 ;  and  by  D.  Clement, 
in  his  Bihliotheque  Historique  et  Critique,  vol.  vii.  p.  257; 
Liickius  has  satisfactorily  established  in  his  Annales  Gottin- 
genses,  p.  1,  and  (with  the  concurrence  of  Beckius  also,  in  his 
German  translation  of  the  Libri  Symholici,  Prsef.  p.  xxi.)  has 
conjectured,  with  all  probability,  that  the  origin  of  the  Har- 

*  Leigh,  in  his  Treatise  of  Religion  and  Learning,  Lond.  165G,  fol.  after 
remarking,  "  The  Confessions  of  Faith,  &c.  are  now  of  late  very  profitably 
published  to  the  just  conviction  of  all  such  as  slander  the  Reformed  Churches 
to  be  variably  distracted  and  rent  in  sunder  with  infinite  differences  of 
faith  ;"  adds,  "  Beza  hath  put  out  the  Harmony  of  Confessions  with  Notes 
upon  it." — ch.  xiii.  p.  169. 


XVI  INTRODUCTION. 

MO  NY  was  this.  The  assembly  held  at  Frankfort,  in  the  year 
1577,  under  the  auspices  of  Joh.  Casimir,  the  Count- Pa- 
latine, entertained  the  thought  of  receiving  a  new  Confession 
of  Faith,  if  not  from  all,  at  least  from  many  parts  of  the  Evan- 
gelical Church.  Such  a  project  found  acceptance  chiefly  with 
a  number  of  French  divines:  for  the  Synods  which  met  in 
France,  in  the  years  1578  and  1579,  fell  into  the  sentiments 
of  that  assembly,  and  consulted  diligently  how  a  new  Con- 
fession might  be  composed.  But  the  churches  of  Zurich  and 
Geneva,  fearing  lest  a  new  Confession  might  but  give  occasion 
to  new  disturbances,  instead  of  following  their  opinion,  ob- 
tained a  respite  ;  and  at  length  entered  into  a  most  seasonable 
arrangement  with  Salvart  (or  Salnar)  for  the  construction  of  a 
Harmony.  The  work  was  accordingly  undertaken,  in  the 
year  1581,  by  the  principal  divines,  (among  whom  Salvart, 
and  Beza,  and  Daleau  are  mentioned,)  in  the  name  of  the 
French  and  Belgian  Churches ;  and  was  so  accomplished  as 
to  issue  from  the  pres3  %vith  public  authority,  accruing  yet 
further  to  the  French  from  the  Synod  of  Vitre  in  1583. 
Even  the  English  were  so  far  from  disallowing  the  Harmony,* 

*  Nowhere  are  the  love  and  liberality  of  the  Christian  more  beautifully 
displayed  in  the  character  of  Archbishop  Cranmer,  than  when  he  appears, 
amidst  difficulties  abroad  and  dissentions  at  home,  the  peacemaker  of  the 
European  chmxhes.  "  In  the  year  1548,"  says  his  biographer  Strype, 
"  Cranmer  propounded  a  great  and  weighty  business  to  Melancthon  ;  and  a 
matter  that  was  likely  to  prove  highly  useful  to  all  the  churches  of  the 
evangelic  profession.  It  was  this ;  the  Archbishop  was  now  driving  on  a 
design  for  the  better  uniting  of  all  the  Protestant  churches,  viz.  by  having 
one  common  Confession  and  Harmony  of  faith  and  doctrine  drawn  up  out 
of  the  pure  word  of  God,  which  they  might  all  own  and  agree  in.  He  had 
observed  what  differences  there  arose  among  Protestants  in  the  doctrine  of 
the  sacrament,  and  divine  decrees,  in  the  government  of  the  chui'ch,  and 
some  other  things.  These  disagreements  had  rendered  the  professors  of 
the  gospel  contemptible  to  those  of  the  Roman  communion ;  which  caused 
no  small  grief  to  the  heart  of  this  good  man,  nearly  touched  for  the  honoiu- 
of  Christ  his  Master,  and  His  true  church  whicli  suffered  hereby :  and,  like 
a  person  of  a  truly  public  and  lai-ge  spirit,  as  liis  function  was,  seriously 
debated  and  deliberated  with  himself  for  the  remedying  this  evjl.  This 
made  him  judge  it  very  advisable  to  procure  such  a  Confession.  And  in 
order  to  this,  he  thought  it  necessary  for  the  chief  and  most  learned  divines 
of  the  several  churches  to  meet  together,  and  with  all  freedom  and  friend- 
ship to  debate  the  points  of  controversy  according  to  the  rule  of  scripture  : 


INTRODUCTION.  XVH 

that  they  ordered  it  to  be  rendered  into  their  own  tongue." — 
Prccfatio  in  Collectionem  Confessiomim,  pp.  v  ;   viii,  ix. 

Who  may  have  been  the  translator  of  the  Harmony  of 
Confessions  into  English,  is  a  question  which  the  Editor 
regrets  that,  after  all  his  enquiries,  he  is  still  unable  to  solve.* 
He  proceeds  therefore  at  once  to  state  what  has  been  subse- 

and,  after  mature  deliberation,  by  agreement  of  all  parties,  draw  up  a 
book  of  articles  and  heads  of  Christian  faith  and  practice,  which  should 
serve  for  the  standing  doctrine  of  Protestants. 

As  for  the  place  of  this  assemblj^,  he  thought  England  the  fittest  in 
respect  of  safety,  as  the  affairs  of  Christendom  then  stood;  and,  commu- 
nicating this  his  purpose  (o  the  king,  that  religious  prince  was  very  ready 
to  gi-ant  his  allowance  and  protection.  And  as  Helvetia,  France,  and 
Germany  v/ere  the  chief  countries  abi-oad  where  the  gospel  was  professed, 
so  he  sent  his  letters  to  the  most  eminent  ministers  of  each ;  namely,  to 
Bullinger,  Calvin,  and  JNIelancthon:  disclosing  this  his  pious  design  to 
them,  and  requiring  their  counsel  and  furtherance."  —  Memorials  of 
Archbishop  Craniiier.  Oxf :  1812,  8vo.  vol.  i.  bk.  iii.  ch.  xxiv.  pp.  584,  585, 
— "  But  the  troubles  at  home  and  abroad  frustrated  this  excellent  purpose, 
Avhicli  for  two  years  he  had  been  labouring  to  bring  to  some  good  issue." — 
ch.  XXV.  p.  588. 

In  later  times  J.  A.  Turretin  published  a  volume  of  testimonials  from 
a  host  of  writers,  English  as  well  as  continental,  recommending  the 
adoption  of  a  Harmony  of  Confkssions  :  the  title  is,  Niibes  Testium  pro 
Moderate  et  Pacifico  de  Rehns  Theologicis  Jiidicio,  et  Iiistitueuda  inter  Pro- 
testantes  Concordia.  Francof:  1720,  4to.  It  is  a  performance  of  great  interest, 
and  seldom  met  with.  The  latter  portion  consists  of  extracts  from  the  va- 
rious CoUoquia,  Concordise,  and  Consensus,  in  which  the  Protestant  churches 
of  Europe  have  united  for  the  defence  of  their  common  faith. 

*  An  instance  may  be  here  mentioned,  however,  of  the  way  in  vrhich  a 
mistake,  once  committed,  quietly  passes  into  the  annals  of  history.  In  a 
bookseller's  catalogue,  issued  in  London  two  or  three  years  ago,  appeared 
a  copy  of  the  Harinonia  Confessionnm,  with  a  note  taken  from  a  MS.  m- 
scription  on  the  fly-leaf,  "  Theophilus  Sincerus,  i.  e.  M.  George  Jacob, 
reccnsuit  Harm.  Conf.  1581."  The  annotation  is  transferred  into  Lowndes's 
British  Librarian,  (a  really  valuable  work,  part  iv.  col.  450.)  as  denoting 
the  authorship  of  the  volume.  The  fact  is,  that  Theophilus  Sincerus  was 
the  appellation  assumed  by  a  German  divine  of  the  middle  of  the  18th 
century,  named  George  Jacob  Schwindel  ;  who  published  two  bibliogra- 
phical volumes,  viz.  Bibliotheca  Historico-Critica  Libroriun  Opusculnrumque 
Variorum  et  Rariorum.  Nurnb:  1736,  12mo.  and  Notitia  Historico- Critica 
Librorum  Veterum  Variorum.  Frankof:  1753,  4to.  In  the  former  of  these 
(p.  327.)  occurs  a  loose  and  inaccurate  allusion  to  the  Harmonia:  and 
the  achievement  thus  commemorated  by  his  own  pen,  was  probably 
neither  more  nor  less  than  that  he  had  rcra/ (and  possibly  correc^i?^/ as  he 
read)  the  volume  so  distinguished. 

b 


XVIU  INTTIODUCTIOX. 

quently  accomplished  towards  supplying  a  general  and  col- 
lective view  of  the  Confessions  of  the  Protestant  Churches. 

First  in  order  stands,  Corpus  et  Syntagma  Confessionum 
Fidei,  quce,  hi  diversis  llegnis  et  Nationibus,  Ecclesiai'um  nomine 
fuenint  authentice  editcB,  in  celebemmis  Conventihus  exlii- 
bitcBy  publicaque  Auctoritate  comprohatcs.  Aurel:  Allobr:  1612, 
4to.  The  contents  are  these  : — 1.  Confessiones  Fidei  edita? 
ex  Symbolo  Apostolico,  in  Concilio  Qilcumenico :  (1.)  Nicceno; 
(2.)  Constantinopolitano  Primo;  (3.)  Ephesino ;  (4.)  Chalce- 
donensi.  2.  Confessiones  Fidei  publica  authoritate  compro- 
batse  Ecclesiarum,  quae  doctrinam  Evangelicam  sunt  com- 
plexse :  (1.)  Helvetica;  (2.)  Gallica;  (3.)  Anghcana;  (4.) 
Scoticana ;  (5.)  Belgica;  (6.)  Polonica ;  (7.)  Argentinensis, 
sive  Quatuor  Civitatum  Imperii;  (8.)  Augustana;  (9.)  Saxonica, 
seu  Misnica;  (10.)  Wirtemburgensis ;  (11-)  lllustrissimi  Elec- 
toris  Palatini;  (12.)  Bohemica ;  (13.)  Consensus  Ecclesiarum 
Majoris-  et  Minoris  Polonise,  Lithuania?,  Sec.  3.  Catholicus 
Consensus  Veterum  qui  Patres  vocantur,  Graeci,  Latini,  Afri- 
can!, in  omnibus  Fidei  Articulis,  ex  ipsorum  expressis  sen- 
tentiis  copiose  depromptus."  The  editor,  as  appears  from 
the  dedication  to  the  Catholicus  Consensus  compared  with 
the  beginning  of  the  Preface,  was  Caspar  Laurentius ;  and 
the  volume  is  highly  creditable  to  his  judgment  and  industry. 

Next  came  a  new  edition  of  the  same  work,  but  with  con- 
siderable alterations  :  Corpus  et  Syntagma^  &;c.  Genev  :  1654, 
4to.  In  this  edition  the  Confession  of  Helvetia  is  printed 
from  the  edition  of  Zurich,  1651;  and  the  Confession  of 
Belgia,  as  it  was  revised,  corrected,  and  approved  by  the 
Synod  of  Dort,  in  1619.  At  the  end  are  also  given  (1.)  the 
Confession  of  Basle;  (2.)  the  Judgment  of  the  Synod  of 
Dort;  (3.)  the  Confession  of  Cyril,  Patriarch  of  Constanti- 
nople; and  (4.)  the  General  Confession  of  Reformed  Churches 
in  Polonia,  Lithuania,  and  the  provinces  annexed,  according 
to  the  assembly  of  Thorn.  I'his  is  a  volume  of  much  rarer 
occurrence   than   the   preceding.*      In   each  of  them   is  in- 

*  Kempius  says  (BiljI/ot/icra  Jnglonnn  T/ieoIocjica,  B-egiomont :  1677,  4to. 
p.  271.)  that  each  of  the  English  Confessions  (viz.  Jewell's  Apology,  and 
the  Thirty-nine  Articles)  may  be  seen  in  the  Ilarmonla  Confessionum  : 
Jie  evidently  confounds  the  Ilurmoida  with  the  Corpus  ct  Syntayiiiu.     An- 


INTRODUCTION.  XIX 

serted  a  Confessionum  Harmonia,  sive  Concordantia,  per  Arti- 
culos  diyesta. 

After  an  interval  of  a  century  and  a  half,  appeared  (at 
the  suggestion  of  Bishop  Cleaver)  Sylloge  Confessionum  suh 
tempiis  Reformandce  EcclesicB  editarum.  Oxon  :  e  Typogr. 
Clarend.  1804.  8vo.  Contents: — (l.)Professio  Fidei Tridentina; 
(•2.)  Confessio  Helvetica;  (3.)  Augustana;  (4.)  Saxonica; 
(5.)  Belgica;  (6.)  Catechismus  Heidelbergensis;  (7.)  Canones 
Synodi  Dordrechtanae.  A  second  edition,  published  (under 
the  revision  of  Bishop  Lloyd)  in  1827,  contains  the  Augs- 
burg Confession  in  both  shapes :  the  former,  as  presented 
to  the  Emperor  Charles  V.  at  the  assembly  of  Augsburg, 
in  1530  ;  and  the  latter,  as  altered  by  INIelancthon,  and  laid 
before  the  diet  of  Worms,  in  1540. 

A  more  complete  collection  than  any  of  those  which  have 
been  already  mentioned,  came  into  circulation  on   the  con- 

thonj'  Collins  repeatedly  assigns  the  title  of  Harmony  of  Confessions  to  the 
Corpus  of  1612,  in  his  anonj-mous  volume,  An  Ilisforicul  and  Critical  Essay 
on  the  Thirty-nine  Articles  of  the  Church  of  England.  Lond.  1724.  8vo. 
pp.  22,  23.  Engel  {Bibliotlieca  Selectissima,  Bern  :  1743,  8vo.  pt.  i.  pp.  72, 
73.)  and  Fabricius  {Hki.  Biblioth.  Fahriciante,  Wolfenb  :  1717-24,  4to. 
pt.  ill.  p.  377.)  seem  each  of  them  to  speak  of  the  Harmonia  of  1581  as  one 
of  several  editions,  apparently  reckoning  the  Corpus  of  1612  and  1654  as 
the  others.  Salig,  in  his  Historic  der  Augspurgischen  Confession,  Halle, 
1730,  4to.  tom.  i.  p.  384,  note  d,  has  not  only  confounded  the  Corpus  with. 
the  Harmonia,  but  introduced  an  imaginary  edition  of  the  date  of  1592  :  and 
Buddseus,  in  his  Isagoge  Historico-Theologica,  Lips  :  1730, 4to.  p.  450,  makes 
the  same  mistake.  Both  these  Clement  has  very  properly  corrected ; 
adding  of  a  third,  whose  name  has  already  figured,  not  as  the  author,  but 
the  object,  of  confusion  in  a  former  note  :  "  Theophilus  Sincerus  goes 
beyond  preceding  \vi-iters  in  Iris  Xeue  Sammlung  von  Raren  Buchern,  Frank- 
fort, 1733,  8vo.  p.  326;  and,  being  in  possession  of  the  Harmonia  Con- 
fessionum, has  added  to  it  that  which  he  had  read  in  divers  authors  touching 
the  Syntagma  Confessionum  :  which  has  produced  a  chaos  that  one  can  only 
clear  bj'  comparing  it  with  the  descriptions  of  these  two  collections."  Bib- 
liotheque  Curieuse,  p.  261.  Walch  had  formerly  confoimded  them  together, 
(see  Bibliotheca,  p.  426.)  but  discovered  his  error,  not  in  time  to  avoid  pub- 
lishing it,  but  in  time  to  set  himself  right  before  his  readers.  The  error 
is  nevertheless' repeated  by  Clarisse,  (opus  repetitum,  he  calls  the  Harmonia, 
sed  magnoperc  mutatum)  in  his  Encyclopaedia  Theologica,  Lugd :  Bat  : 
1832,  8vo.  p.  438.  And  even  Augusti  mistakes  the  two  but  for  successive 
editions  of  the  same  woi-k,  till  corrected  by  Niemeyer  :  see  Augusti  Disser- 
tatio,  pp.  606;  611 :  and  Niemeyer  Prefatio,  pp.  vi,  vii. 


XX  INTRODUCTION. 

tinent  the  same  year  with  the  second  edition  of  the  Sylloge  issued 
from  the  Clarendoft  Press.  The  title  is, — Corpus  Librorum 
Si/mboUcorum,  qui  in  Ecclesid  Heformatorum  Auctoritatem 
Puhlicam  ohtinuerunt.  Novam  Collectionem  iJistituit,  Disser- 
tationem  Historican  et  Litterariam  suhjunxit,  et  Indices  Rcrum 
Verborumqne  adjecit,  Jo.  Christ.  Guil.  Augusti.  Elberfeld : 
1827,  8vo.  The  contents  are: — Pars  Prima.  (1.)  Tres  Con- 
fessiones  Helveticse ;  1,  Confessio  et  Expositio  Brevis  et 
Simplex  Sincerse  Religionis  Christianse.  2,  Ecclesiarum  per 
Helvetiam  Confessio  Fidei  Summaria  et  Generahs.  3,  Basi- 
liensis,  vel  INIylhusiana,  Confessio  Fidei.  (2.)  Gallicarum 
Ecclesiarum  Confessio  Fidei.  (3.)  Ecclesiae  Anglicanae  Arti- 
culi  triginta  et  novem.  (4.)  Confessio  Scotica.  (5.)  Con- 
fessio Belgica.  (6.)  Canones  Dordraceni.  (7.)  Confessio 
Hungarica,  in  Synodo  Czengerina  exhibita  et  declarata. 
(8.)  Confessiones  Polonicse;  1,  Consensus  Sendomiriensis. 
2,  Thoruniensis  Synodi  Generalis  Canones. — Pars  Secunda. 
(9.)  Confessio  Bohemica.  (10.)  Confessio  Tetrapolitana.  (11.) 
Confessio  Marchica,  sc.  Joannis  Sigismundi  Elect.  Brandenb. 
(12.)  Colloquium  Lipsiacum.  (13.)  Declaratio  Thoruniensis. 
(14.)  Formula  Consensus  Helvetica.  (15.)  Catechismus  Ge- 
nevensis.  (16.)  Catechesis  Heidelbergensis.  Copies  are  now 
easily  attainable  in  this  country,  and  at  a  moderate  price. 

But  by  far  the  most  satisfactory  collection  has  appeared, 
likewise  from  a  continental  press,  since  the  present  edition  of 
the  Harmony  was  commenced.  The  title  is  short, — Collecfio 
Confessionum  in  Ecclesiis  Reformatis  Pid/licatarum,  Edidit  Dr. 
H.  A.  Niemeyer.  Lips  :  1840,  8vo.  A  Preface,  mostly  biblio- 
graphical, extends  to  near  one  hundred  pages.  The  contents 
it  will  be  the  more  necessary  to  enumerate  at  length,  as, 
by  some  strange  omission,  there  is  neither  table  nor  index. — 
Pars  Prima:  Confessiones  ac  Declarationes  Fidei,  quibus 
Consensus  Ecclesiarum  Reformatarum  constitutus  mutatusque 
probatur.  (1,)  Articuli,  sive  Conclusiones,  Ixvii.  H.  Zwinglii. 
Germ,  et  Lat.  (2.)  Theses  Bernenses,  Germ,  et  Lat.  (3.) 
Zwinglii  Fidei  Ratio.  (4.)  Zwinglii  Fidei  Expositio.  (5.)  Ba- 
siliensis  Prior  Confessio.  Germ,  et  Lat.  (C.)  Helvetica  Prior, 
sive  Basiliensis  Posterior,  Confessio.   Germ,  et  Lat.   (7.)  Gate- 


INTRODUCTION.  XXI 

chismus  Genevensis.  (8.)  Consensus  Tigurinus.  (9.)  Con- 
sensus Genevensis.  (10.)  Confessio  Fidei  Gallicana.  Fr.  et 
Lat.  (11.)  Confessio  Scoticana  Prior.  (12.)  Confessio  Scoti- 
cana  Posterior.  (13.)  Confessio  Belgica.  (14.)  Catechesis  Pa- 
latina,  sive  Heidelbergensis.  Germ,  et  Lat.  (15.)  Confessio 
Helvetica  Posterior. — Pars  Secunda:  Confessiones  ac  Decla- 
rationes  Fidei,  quae  sunt  secundi  ordinis.  (16.)  Confessio 
Czengerina.  (17.)  Consensus  Poloniae.  (18.)  Articuli  xlii. 
Edvardi  VI.  (19.)  Articuli  xxxix.  Anglicani.  (20.)  Repetitio 
Anhaltina.  (21.)  Confessio  Sigismundi,  Electoris  Branden- 
burgici.  (22.)  Colloquium  Lipsiense.  (2-3.)  Ueclaratio  Thoru- 
niensis.  (24.)  Canones  Dordraceni.  (25.)  Formula  Consensus 
Helvetica.  (26.)  Confessio  Tetrapolitana.  (27.)  Confessio 
Bohemica  Prior.  (28.)  Confessio  Bohemia  Posterior.  This 
very  valuable  publication  is  scarcely  yet  known  in  England. 

To  these  may  be  added,  though  of  humbler  pretensions, 
The  Scriptural  Unity  of  Protestant  Clntrckes  exhibited  in  their 
published  Confessions.  (Edited  by  the  Rev.  D.  Stuart,  D. D.) 
Dublin,  1835,  12mo.  Containing,  (1.)  Articles  of  the  Irish 
Church.  (2.)  Articles  of  the  Church  of  England.  (3.)  The 
Confession  of  Faith  of  the  Church  of  Scotland.  (4.)  Decla- 
ration of  Faith  of  the  Congregational  or  Independent  Dis- 
senters. And  also.  The  Unity  of  Protestantism^  being  Articles 
of  Religion  from  the  Creeds  of  the  Reformed  Churches.  By  the 
Rev.  John  Gumming,  M.A.  Lond :  1837,  8vo.  This  is  a 
brief  Harmony,  containing  extracts  from  (1.)  The  |,Thirty- 
nine  Articles  of  England.  (2.)  The  Latter  Helvetic ;  (3.) 
The  Wirtemburg;  (4.)  The  Basle;  (5.)  The  Bohemian; 
(6.)  The  Augsburg;  (7.)  The  Belgic ;  (8.)  The  Scotch; 
and  (9.)  The  Westminster,  Confessions,  arranged  under 
heads ;  first  appeared  in  the  Protestant  Journal  for  March 
and  April,    1837. 

It  is  remarkable  that  meanwhile  so  few  of  the  Reformed 
Churches  have  collected  their  own  Confessions  of  Faith  to- 
gether.*    The  Church  of  Scotland,  indeed,  has  long  had  such 

*  The  Churcli  of  England  lias  no  one  volume,    or  set  of  volumes,  com- 
prising all   her  ConfL'ssions ;  tliougli  she  has  several  compilations  of  do- 


XXli  INTRODUCTION. 

a  compilation  ;*  the  Lutheran  Church  in  Germany  has  more 
than  one  complete  edition  of  her  Formularies  ;f  the  Protestant 
Church  in  France  has  something,  though  not  precisel}'-  of  the 

cuments  more  or  less  complete.  First,  there  was  A  Collection  of  Articles, 
Injunctions,  Canons,  Orders,  Ordinances,  and  Constitutions  Ecclesiastical, 
zvith  other  Public  Records  of  the  Church  of  England.  By  Anthony  Sparrow, 
(afterwards  Bishop  of  Exeter  and  of  Norwich.)  Lond.  1661,  4to.  Thrice 
reprinted.  A  new  and  more  complete  edition  of  this  work  is  needed ; 
but  the  impression  should  be  taken  from  the  third  edition  of  1675,  and 
not  from  the  fom-th  of  1684.  The  last  is  commonly  called  the  best;  but  it  is 
in  fact  a  bare  reprint  of  the  preceding,  and  less  correct ;  though,  in  point 
of  accuracy,  neither  of  them  has  much  to  boast.  Then  came,  The  State 
of  the  Church  and  Clergy  of  England  in  their  Councils,  Synods,  Convocations, 
Conventions,  and  other  Public  Assemblies ;  historically  deduced  from  the  Con- 
version of  the  Saxons  to  the  present  time.  By  William  Wake,  (Archbishop  of 
Canterbury.)  Lond.  1703,  folio :  an  uncommon  volume,  less  known  and 
valued  than  it  deserves.  Soon  after  followed,  Concilia  Magnce  Britannice 
et  HibernicB,  a  Synodo  Verolam.  446,  ad  Lond.  1717;  accedunt  Consti- 
tutiones,  et  alia  ad  Hist.  Eccles.  Angl.  spectantia.  Cura  Davidis  Wilkins. 
Lond.  1737,  4  vols,  folio.  This  great  work  includes  the  whole  of  Sir 
H.  Spelman's  Concilia,  Decreta,  Leges,  Constitutiones,  in  re  Ecclesiasticd 
orbis  Britannici.  Lond.  1639-64,  2  vols,  folio.  It  is  a  complete  rather  than 
a  correct  performance;  but  excessively  rare,  and  extravagantly  dear. 
Lastly,  and  very  lately,  have  appeared,  Documentary  Annals  of  the  Reformed 
Church  of  England,  being  a  Collection  of  Injunctions,  Declarations,  Orders, 
Articles  of  Enquiry,  8fc.  from  the  year  1546  to  the  year  1716,  tvith  Notes 
Historical  and  Explanatory,  by  Edward  Cardwell,  D.D.  Principal  of 
St.  Alban's  Hall,  Oxford.  Univ.  Press,  1839,  2  vols.  8vo.  This  is  by  far  the 
most  ample  and  convenient  record  that  exists  of  the  documents  of  the 
Church  of  England  for  the  time  specified.  It  can  be  scarcely  necessary  to 
mention  Ellis's  Clergyman  s  Assistant,  being  a  collection  of  Statutes,  Ordi- 
nances, and  Forms,  with  notes  and  references  relating  to  the  Rights,  Duties, 
and  Liabilities  of  the  Clergy.  New  edition,  enlarged.  Oxford,  Clar.  Press, 
1828,  8vo.  It  includes  the  Articles,  Constitutions,  and  Canons  ;  but  falls  not 
otherwise  within  the  object  at  present  under  notice. 

*  A  Collection  of  Confessions  of  Faith,  Catechisms,  Directories,  Books  of 
Discipline,  ^c.  of  Public  Authority  in  the  Church  of  Scotland;  together  with 
the  Acts  of  Assembly,  Sfc.  by  William  Dunlop,  Edinb  :  1719-22,  2  vols. 
8vo.  a  scarce  work,  but  partially  reprinted,  with  variations  and  additions, 
from  time  to  time.  Also,  The  Confessions  of  Faith,  and  the  Books  of  Disci- 
pline of  the  Cliurch  of  Scotland,  of  date  anterior  to  the  Westminster  Con- 
fession ;  with  Historical  Preface  and  Remarks :  by  the  Rev.  E.  Irving, 
M.  A.  Lond.  1831,  12mo. 

t  -Libri  Symbolici  Ecclesice  EvangeliccB  Lutherans  ;  accurativs  cditi,  et 
Animadvcrsionibus    ac    Disputationibus  illustrati :     h    M.    Weber.    Vitcb : 


INTRODUCTION.  XXlll 

kind ;  *  and  the  Church  of  Denmark  has  recently  put  forth 
a  similar  volume :  f  but  beyond  these  the  Editor  knows  not 
where  to  look  for  a  collective  exhibition  of  the  doctrine  and 
discipline  of  any  single  Church  of  Protestantism  in  Europe.:}: 
In  the  Church  of  England,  at  all  events,  might  not  the  defi- 
ciency be  soon  and  easily  supplied  ?§ 

A  collection  of  all  the  orthodox  Confessions  of  Faith,  from 
the  dawn  of  .the  Reformation  to  the  present  day,[|  whether 
written  in  or  translated  into  English,  is  an  object  hitherto  of 
desire  rather  than  of  hope.lf  Meanwhile  the  Haijmoxy  con- 
tinues to  maintain   its    character   as    a  m.anual  the  most  con- 


ISW,  8vo. — Lil^ri  Symbolici  EcdesicB  Evangelicte :  recensuit  J.  A.  H.  Titt- 
man.  Lips:  1817,  Svo.  Ed.  2da.  1827. — Libri  Symholici  Ecclesue Luther ance : 
recensiiit  H.  A.  G.Meyer.  Gott :  1830,  Svo, — Libri  Symbolici,  sive  Concordia, 
Ecclesiee  Evangelic^  :  recensuit  C.  A.  Hase.  1837, 12mo. 

*  Confessions  de  Foi  des  Eglises  Reformies  de  France  et  de  Suisse  ;  Suivics 
des  39  Articles  de  VEglise  Anglicane,  et  d'un  Fragment  de  la  Confession 
d' Augsbourg.    Montpel:  1825,  8vo. 

t  Libri  Ecclesiee  Danicce  Symbolici.  Edidit  J.  C.  Lindberg.  Hauniae, 
1830,  8vo. 

X  Previously  to  the  assembly  of  the  Synod  of  Dort,  a  tract  (now  of  rare 
occurrence)  was  circulated  among  the  parties  summoned,  from  the  pen  of 
Festus  Hommius,  containing  a  sort  of  abstract  of  the  doctrines  of  the 
Dutch  Church,  and  entitled.  Specimen  Controversiarum  Belgicarum;  seu 
Confessio  Ecclesiaritm  Reformatarum  in  Belgio  :  addita  est,  Harmonia  Syno- 
dorum  Belgicarum.     Lugd  :  Bat :  1618,  4to. 

§"  Jewell's  Apology,"  says  Dr.  Grier,  "  (a  title,  by  the  way,  which  should 
never  have  been  given  to  his  incomparable  illustration  and  defence  of  the 
articles  of  the  Christian  faith,)  was  designed  by  the  Convocation  to  be 
published  in  one  book  together  with  Nowell's  Catechism,  (which  had  at 
this  period  been  presented  to  them,)  and  certain  Articles  touching  the 
principal  gi-ounds  of  the  Christian  religion,  such  as  had  been  drawn  up 
before  the  death  of  King  Edward  VI.  This  design,  however,  of  har- 
monizing the  docti-ine  of  the  Church  of  England  was  abandoned." — Epitome 
of  General  Councils-     Dublin,  1828,  Svo.     Appendix,  pp.  331,  332. 

II  With  some  slight  omissions,  not  affecting  doctrine,  the  Articles  of  the 
C'limxh  of  England  were  adopted  by  the  Protestant  Episcopal  Chm-ch  of 
North  America,  in  the  year  1801. 

^  The  Rev.  Thomas  Scott,  in  the  third  appendix  to  his  Answer  to  Bishop 
Tomline  on  Calvinism,  Lond  :  1812,  2  vols.  Svo.  has  translated  nearly  thirty 
pages  of  extracts  from  theCorp?/s  et  Syntagma  of  1612.  "  A  good  ti'anslation 
of  the  whole,"  he  says  in  a  note,  "  would  give  our  coiuitrymen  in  general  a 
most  important  opportunity  of  judging  what  preachers  and  writers  have 
deviated  from  the  grand  doctrines  of  the  Reformation  in  all  the  Churches 


XXIV  INTRODUCTION. 

venient  for  general  reference  ;  and  having  long  since  become 
excessively  scarce,  (the  English  version,  more  especially,  unat- 
tainable, but  after  patient  search  and  at  an  exorbitant  price,*) 
the  Editor  proposed  to  prepare  a  new  edition,  distinguished 
by  advantages  not  belonging  to  those  already  in  existence. 

The  Latin  edition  comprises  eleven  Confessions :  to  both 
the  English  editions  (as  already  stated)  is  subjoined,  in 
Appendix,  the  Edinburgh  Confession  of  1581.  This  Con- 
fession it  was  determined,  in  the  edHion  now  published,  to 
introduce  into  the  body  of  the  work ;  and  to  add,  by  way  of 
Appendix,  1.  The  Thirty-nine  Articles  of  the  Church  of 
England,  according  to  the  last  revision  of  1 571 ;  2.  The  West- 
minster Confession,  of  ]  647,  adopted  by  the  Church  of  Scot- 
land; 3.  The  Articles,  drawn  up  by  Archbishop  Usher,  and 
agreed  upon  by  the  Convocation  of  the  Church  of  Ireland,  in 
1615;  and  4.  The  Judgment  of  the  Synod  of  Dort,  pro- 
mulgated, both  in  Latin  and  in  English,  in  1619. 

To  correct  typographical  errors;  to  verify  references  to 
Scripture;  to  reduce  the  headings  into  a  system  of  uniformity  ; 
occasionally  to  arrange  the  divisions  of  paragraphs  more  con- 
veniently; to  bring  the  Brief  Observations  from  the  close 
of  the  volume,  and  place  them  as  notes  at  the  foot  of  the 
pages  to  which  they  respectively  refer ;  and,  it  might  be, 
now  and  then  to  add  a  brief  and  humble  annotation  of  his 
own ;  this  was  all  the  Editor  at  first  meditated  attempting  for 
the  improvement  of  the  body  of  the  work.  But  he  had  not 
proceeded  many  pages  through  the  very  first  sheet,  before  he 
discovered  that,  if  he  would  do  justice  to  the  Harmonia  Con- 
FEssioNUM,  he  must  go  much  further.  The  translation  had 
been  evidently  made  both  ignorantly  and  carelessly ;  so  care- 
lessly indeed  and  so  ignorantly,  as  to  be  often  unintelligible, 
and  quite  as  often  expressive  of  a  sense  very  different  from,  and 

throughout  Europe;   and  who  have   constantly  adhered   to   them." — vol. 
ii.  p.  ult. 

*  The  Harmony  of  the  Reformed  Churches  in  the  Article  of  the  Trinity 
is  printed,  to  the  extent  of  eighty  pages,  in  The  Doctrine  of  the  Blesxed 
Trinity  stated  and  defended  by  some  London  Ministers.  Lond :  1719, 8vo.  The 
tract  is  connected  with  (he  Lectures  delivered  at  Sailers'  Hall. 


INTRODUCTION.  XXV 

even  opposite  to,  the  design  of  the  passage  translated.  For  the 
purpose  of  saving  himself  trouble,  he  had  better  undertaken  a 
new  translation  altogether  :  but  this  was  neither  what  he  had 
promised,  nor  what  he  still  considered,  on  the  whole,  the  most 
satisfactory  method  for  adoption.  Having  begun,  therefore, 
by  collating  the  two  editions  of  the  English  together,  so  far  as 
to  ascertain  that  the  latter  was  simply  a  repetition  of  the 
former,  errors  of  the  press  included  ;  he  next  proceeded  to  col- 
late the  English  with  the  Latin,  altering  none  but  actual 
departures  from  the  original,  and  endeavouring,  in  all  such 
alterations,  to  preserve  the  style  and  manner  of  the  original. 
Nor  was  it  always  that  a  difficulty  could  be  removed  even 
thus  :  sometimes  it  became  necessary  to  have  recourse  to  the 
Confessions,  either  as  preserved  in  subsequent  collections,  or  as 
existing  separately  in  their  primitive  shapes;  and  two  or  three 
instances  occurred,  where,  after  all,  there  still  remained  a  doubt 
to  be  noticed  in  a  note  below.  Besides  the  Tables  of  Contents, 
which  have  been  carefully  revised  throughout,  an  Alphabetical 
Index  is  now  for  the  first  time  added,  the  production  of  the 
Rev.  Thomas  Timpson,  author  of  several  publications  on  the 
history  and  doctrines  of  Christianity.* 

A  word  of  warning  to  the  Reader,  and  that  shall  be  all.  If 
he  expects,  in  an  examination  of  the  Harmony  of  Con- 
fessions, to   find  such  an  identity  even  of  sentiment,   much 

*  On  the  subject  of  Confessions  in  general,  a  good  deal  of  information 
will  be  found  in  Butler's  Historical  and  Literary  Account  of  the  Formularies, 
Confessions  of  Faith,  or  Symbolic  Books,  of  the  Roman- Catholic,  Greek,  and 
principal  Protestant  Churches.  London,  1816,  8vo.  Also,  in  Marheineke's 
Jnstitutiones  SymboUcce,  Doctrinariim  Summam  et  Discrimina  Fxhibentes. 
Berol :  1830,  12mo.  To  which,  for  general  remarks,  maj^  be  added,  Dunlop's 
Account  of  the  Ends  and  Uses  of  Creeds  and  Confessio7is  of  Faith.  Lond:  1724, 
8vo.  Graham's  Review  of  Ecclesiastical  Establishments  in  Europe.  Lond  : 
1796,  8vo.  Rose's  Letter  to  the  Bishop  of  London,  in  Reply  to  Puseys  Causes 
of  Rationalism  in  Germany.  Lond  :  1829,  8vo.  And  Hoefling  de  Symbolorum 
Natura, Necessitate,  Auctoritatc,atqueUsu.  Erlang:  1835,  8vo.  Dr.  Mason's 
Plea  for  Catholic  Communion  in  the  Church  of  God,  New  York,  1816,  Svo, 
a  volume  of  deep  and  lively  interest,  published  the  same  year  in  London, 
with  corrections,  has  been  followed  by  Schmucker's  Fraternal  Apj^eal  to 
the  Amei'ican  Churches,  together  with  a  Plan  for  Catholic  Union  on  Apostolic 
Principles.  Gettysb  :  (Penns  :)  1837,  Svo.  This  last  the  Editor  can  only 
name,  not  having  yet  succeeded  in  procuring  a  copy  from  America- 


XXVI  INTRODUCTION. 

more  of  expression,  pervading  the  variety  of  topics  discussed 
in  the  following  pages,  as  might  be  arranged  to  advantage, 
like  a  Harmony  of  Scripture,  in  parallel  columns,  he  will 
certainly  experience  a  disappointment.  The  Churches  here 
represented  are  all  Protestant,  but  not  equally  Protestant; 
all  conformed,  but  not  all  to  the  same  extent,  or  with  the  same 
precision,  to  the  ordinances  of  Holy  Scripture.  Doubtless  this 
is  a  circumstance  to  be  regretted,  and  yet  not  altogether  void 
of  use  to  the  honest  and  serious  enquirer.  He  will  observe 
how  far  it  is  possible  for  the  children  and  churches  of  God 
to  differ  in  matters  of  secondary  moment,  and  yet  to  walk 
together  in  mutual  charity  and  forbearance;  nay  more,  in 
fellowship  with  God  the  Father,  and  with  Jesus  Christ  his 
Son,  through  the  Spirit.  He  wiU  feel,  that,  as  there  is  a  line 
of  demarcation,  plain  and  palpable,  between  those  who  serve, 
and  those  who  serve  not,  God,  so  there  is  but  one  line :  and 
that  while  consent  in  every  other  point  can  do  nothing, 
actually  nothing,  towards  effecting  a  community  of  men,  where 
the  love  of  Christ  is  not ;  so  that,  where  the  love  of  Christ  is, 
diversity  in  all  things  else  can  accomplish  next  to  nothing 
towards  separating  the  community  of  saints  fi-om  one  another. 
In  this  hght  he  will  view  the  discrepancies  that  appear  in 
smaller  things,  with  scarcely  less  interest  than  the  concord 
exhibited  in  greater  things,  as  he  casts  his  eye  from  page 
to  page  over  the  Haiuiony  of  Protestant  Confessions. 

And  here  the  Editor  concludes  a  task,  certainly  not  the 
longest,  but,  he  believes  he  may  say,  the  most  tedious  and 
troublesome  on  which  he  has  ever  been  engaged :  and,  with 
the  present,  he  concludes,  at  least  for  a  time,  his  engagements 
with  the  pen  and  in  the  press.  For  seventeen  years  he  has 
toiled  hard  at  an  occupation,  from  which  but  few  have  derived 
a  compensation  either  in  health  or  wealth  :  it  is  something,  to 
have  laboured  (if  it  may  be  so)  not  altogether  without  use- 
fulness to  others. 

Passionately  addicted  to  the  pursuits  of  literature,  the 
writer  (may  he  crave  indulgence  for  the  first  time  he  has  ever 
alluded  to  himself  in  public  ?)  had  ventured  into  print  before 
he   came  of  age.     The   next  eight  years  he  devoted  mostly 


INTRODUCTION.  XXVll 

to  antiquarian  and  topographical  researches.  From  that  time, 
being  called  of  God  in  Christ  Jesus  to  the  love  of  better 
things,  he  has  directed  his  endeavours,  almost  exclusively, 
to  the  promulgation  of  the  knowledge  of  Jesus  Christ,  and 
Him  crucified,  among  men.  On  the  vv^hole,  he  has  written 
more  perhaps  (as  may  be  seen,  in  part,  by  the  list  of  pub- 
lications attached  to  the  present  volume)  than  almost  any 
of  his  contemporaries  within  the  same  term  of  years.  And 
what  he  has  written,  he  has  written  on  his  own  judgment, 
and  at  his  own  responsibility.  He  has  never  found,  and 
he  has  never  sought,  a  patron.  In  the  journals  of  literary 
criticism,  he  has  met  with  less  encouragement  than  many  who 
have  laboured  less  honestly  and  less  assiduously.  The  Evan- 
gelical Reviews  and  jMagazines,  especially,  (to  say  nothing  of 
adversaries  and  opponents,)  have  treated  his  productions  gene- 
rally with  avoidance  and  neglect.  There  was  a  time  (it  is 
now  long  past)  when  a  word  of  kindness  from  those  who 
were  possessed  of  influence  among  professors  of  the  faith  of 
the  Gospel,  might  have  mitigated  the  weight  of  many  a  sorrow, 
and  arrested  the  violence  of  many  a  persecution,  in  the  expe- 
rience of  a  babe  in  grace.  But  the  Lord  had  ordained  other- 
wise: he  chose  to  take  his  own  adopted  by  the  hand,  and  to 
lead  him  by  a  way  that  he  knew  not.  So  owned,  and  so  led, 
he  has  proved,  in  cases  out  of  number,  the  faithfulness  of  Him 
that  promiseth,  who  also  will  do  it.  Even  in  his  publications, 
whether  written  or  edited,  he  has  had  more  than  a  common 
share  of  success.  Of  the  former,  he  is  not  aware  of  one,*  and, 
of  the  latter,  of  not  more  than  one,f  that  has  failed  of  drawing 
attention,  and  remunerating  the  time  and  money  spent  on  it ; 

•  Of  his  written  works,  if  he  might  be  allowed  to  mention  one  rather 
than  another,  he  would  express  his  thankfulness  to  Almighty  God  for  the 
success  attending  his  little  volume,  entitled  Congregational  lieform.  Within 
seven  j'ears  after  its  appearance,  he  had  the  happiness  not  onlj'  of  knowing 
the  effect  it  had  taken  upon  minds  far  more  capable  of  grappling  with 
ecclesiastical  difficidties  than  his  own,  but  of  seeing  several  of  the  most 
unlikely  of  its  suggestions  carried  fully  and  happily  into  execution. 

t  Of  his  edited  works  he  will  also  take  the  liberty  of  alluding  but  to 
one ;  the  one  on  wliich  he  bestowed  more  pains  than  on  any  other,  (and  he 
has  alwa3's  striven  for  accuracy  of  matter,  if  not  for  variety  of  illustration,) 


XXVUl  INTRODUCTION. 

while  most  of  them  have  passed,  without  art  or  effort,  beyond 
a  first  edition. 

But  the  reward  of  labour  is  rest.  And  the  Editor  has  had  of 
late  but  too  unequivocal  demonstrations  of  the  necessity  of 
retirement  for  awhile  from  the  alternations  of  excitement 
and  fatigue,  inherent  in  theological,  as  well  as  other  studies. 
He  trusts  the  effort  he  now  makes  may  be  owned  and 
honoured,  far  beyond  its  merits,  by  the  Spirit  of  God,  'and 
may  find  acceptance  with  the  disciples  and  followers  of  the 
Lamb.  He  prays  God  to  bless  the  reader,  whoever  he  may 
be ;  and  begs,  in  return,  an  interest  in  the  intercessions  of  his 
brethren  before  the  throne  of  grace. 


39,  Smith  Street,  Chelsea. 

November  6th,  1841. 


yet  the  only  one  which  seemed  to  fall  unnoticed  to  the  ground:  the 
Memoirs  and  Remains  of  JBishop  Lowth.  A  relation  of  the  family  of  the 
deceased,  after  appearing  (to  the  Editor  at  least)  to  sanction  the  design  in 
private,  attacked  the  volume  rather  imceremoniously,  when  published,  in  the 
Gentleman's  Magazine,  as  containing  Sermons  printed  from  MSS.  impro- 
perly attributed  to  that  learned  writer.  To  these  remarks,  extending  to 
considerable  length,  the  Editor  (such  was,  and  probably  is,  in  some  depart- 
ments, the  state  of  periodical  literature!)  was  not  permitted  to  reply 
through  the  same  channel  of  communication.  He  therefore  takes  the 
present  opportunity  of  saying,  with  respect  to  the  MSS.  in  question,  that, 
weighing  outward  evidences  which  are  favourable,  against  inward  evi- 
dences which  are  unfavourable,  to  their  authenticity,  he  believes  that 
they  both  were,  and  were  not,  the  productions  of  the  Bishop:  that 
they  were  composed  by  him,  but  not  for  publication ;  delivered  by  him 
from  the  pulpit,  but  committed  to  writing,  probably  without  his  sanction, 
by  some  of  his  numerous  hearers  and  admirers.  And  on  this  account  the 
Editor  now  begs  to  signify  his  regret,  that  he  included  them  among  the 
Remains  of  Bishop  Lowth. 


A    PREFACE, 


IN    THE    NAME    OF    THE    CHURCHES    OF    FRANCE    AND    BELGIA,  WHICH 
PROFESS    A    REFORMATION    ACCORDING    TO    THE    GOSPEL. 

Ambrose  in  a  certain  place  saith  notably,  'There  ought  to  be  no  strife, 
but  conference,  among  the  servants  of  Christ.'  For,  seeing  the  dulness 
of  man's  understanding,  especially  in  heavenly  matters,  is  such,  that  we 
cannot  ofttimes  perceive  matters  otherwise  very  plain,  it  can  by  no  means 
be  denied,  but  that  by  mutual  conference,  and  friendly  and  brotherly 
debating  of  the  matter,  we  come  to  very  great  light.  And  that  especially 
seemeth  profitable  and  needful,  that  some  should  be  set  on  edge  by  others : 
that  those  things  which  the  Lord  hath  particularl}-^  bestowed  upon  the  several 
members  of  the  church,  may  redound  to  the  common  benefit  of  the  whole 
bod}' ;  and  that,  all  sinister  affection  set  apart,  Christ,  who  is  the  Father's 
wisdom,  and  the  only  Master  and  Teacher  of  the  Church,  may  be  heard; 
and,  as  he  is  the  Prince  of  Pea«e,  may  so,  by  his  Spirit,  join  together  our 
minds,  that,  if  it  be  possible,  we  may  all  think  one  and  the  same  thing  in 
the  Lord.  But  to  strive,  to  brawl,  and  fiercely  and  frowardly  to  contend 
as  fencers  do,  is  so  far  from  becoming  men  that  are  taught  of  God,  as  that 
it  is  not  seemly  for  modest  or  civil  persons.  And  if  so  be  that  in  all,  yea 
even  in  the  very  least  affairs  of  man's  life,  that  rule  of  modesty  is  to  be 
kept,  what,  I  pray  you,  is  to  be  done,  when  we  are  in  hand  with  God  and 
God's  matters?  Surely,  holy  things  are  holily  and  devoutly  to  be  handled, 
in  the  fear  of  God,  and  love  of  our  neighbour  :  who,  if  he  go  out  of  the 
way,  is  by  the  spirit  of  meekness  to  be  called  back  again ;  but  if  he  take 
the  right  way,  he  is  more  and  more  to  be  instructed  therein,  to  the  end  it 
may  appear,  that  we  are  not  driven  by  any  motion  of  man,  but  that  in 
all  things  our  minds  are  ruled  and  governed  by  God. 

Yet,  alas  !  such  is  the  spot  and  stain  of  our  times,  that  the  rage  of  writing 
any  thing,  and  so  of  railing,  hath  seized  upon  the  wits  and  minds,  not  of 
mean  men  only,  but  even  of  those  whom  it  most  of  all  behoved  to  do  the 
clean  contrary.  The  rabble  of  Jesuits,  and  such  other  like  fellows  ,  (whose 
very  reward  is  the  wages  of  bondage  and  evil-speaking,)  how  shamelessly 
and  outrageously  they  are  carried  against  us  and  the  truth ;  and  with  what 
bitterness  they  cast  out  against  us  such  things  as  they  have  been  taught 
in  the  school  of  shamelessness ;  it  may  be  sufficiently  perceived  of  any  man. 
For  they,  when  they  feel  themselves  pressed  with  most  strong  reasons,  and 
overcome  with  express  places  of  scripture,  they  run  to  cavils  and  slanders, 


XXX  THE    PREFACE. 

as  to  tlie  only  refuge  of  their  errors.  They  say  we  have  revolted  from  the 
Catholic  Church,  that  we  might  follow  the  divers  imaginations  of  men: 
they  cry  aloud  that  we  are  heritics,  schismatics,  and  sectaries,  and  they 
ofttimes  in  mockage  call  us  Confessionists  :  and  moreover  they  lay  in  our 
dish,  that  we  neither  agree  with  ourselves,  nor  with  others  who  detest  the 
Bishop  of  Rome ;  but  that  there  are  as  many  religions  among  us,  as  there  are 
Confessions  of  Faith.  And  that  they  may  seem  to  procure  credit  to  them- 
selves, and  to  give  a  check  to  the  German  Churches  especially,  they  bring 
forth  both  certain  other  writings,  and  especially  that  Form  of  Agreement 
of  late  published  in  Germany,  in  which  there  are  certain  things  to  be 
seen  far  differing  from  those  ancient  Confessions  of  Faith,  which  the 
Churches  of  the  Gospel  have  even  since  the  beginning  given  out.  But  let 
them  so  think,  that  the  fault  of  heresy  is  not  to  be  laid  upon  those,  whose 
faith  altogether  relieth  on  most  sure  grounds  of  scripture ;  that  they  are 
no  schismatics,  who  entirely  cleave  to  God's  Church,  such  as  the  prophets 
and  apostles  do  describe  it  unto  us :  nor  to  be  accounted  sectaries,  who 
embrace  the  truth  of  God,  which  is  one,  and  always  like  itself.  And  what 
do  they  mean,  I  pray  you,  by  the  name  of  Confessionists,  so  often  repeated  ? 
For  if  every  man  be  commanded  to  make  confession  of  his  faith  so  often 
as  God's  glory  and  the  edifying  of  the  Church  shall  require ;  what  a  won- 
derful or  strange  thing  ought  it  to  seem,  if  cities,  if  provinces,  if  whole 
kingdoms  have  made  profession  of  their  faith,  when  they  were  falsely 
charged  by  the  popish  sort,  that  they  had  gone  from  the  doctrine  of  the 
true  believing  Church  ?  But  they  will  say,  there  ought  to  be  one  Confession 
of  Faith,  and  no  more :  as  though,  forsooth,  a  Confession  of  Faith  were  to  be 
valued  rather  by  the  words  than  by  the  thing  itself.  What,  therefore,  will 
they  say  to  our  ancestors,  who,  when  they  had  the  Apostles'  Creed,  yet,  for 
all  that,  set  out  the  Nicene,  Chalcedonian,  and  many  more  such  like 
Creeds  ?  Those  Creeds,  say  you,  were  general.  Yea,  surely ;  but  so  general, 
that  a  great  part  of  the  world  in  those  older  times  followed  the  frantic 
heresies  of  the  Arians,  whom  our  godly  forefathers,  by  setting  forth  those 
Creeds,  desired  to  bring  home  into  the  Church  again.  '  The  truth,'  saith 
Hilary,  '  was  by  the  advice  and  opinions  of  bishops  many  ways  sought, 
and  a  reason  of  that  which  was  meant  was  rendered  by  several  Confessions 
of  Faith  set  down  in  writing : '  and,  a  little  after :  '  It  ought  to  seem  no 
marvel,  right  well  beloved  brethren,  that  men's  faiths  began  to  be  declared 
so  thick;  the  outrage  of  heretics  layeth  this  necessity  upon  us.'  Thus 
much  said  Hilary.  What,  that  Athanasius,  Augustine,  and  many  other 
ancients,  set  forth  their  Creeds  also,  that  the  purity  of  christian  faith  might 
more  and  more  shine  forth?  Therefore  if  kingdoms,  cities,  and  whole 
provinces  have  separately  made  confession  of  their  faith,  this  was  the  cause 
thereof;  for  thathithertothestateof  the  times  hath  not  suiFered  that  a  Gene- 
ral Council  of  all  those  who  profess  the  Refoi'med  Religion  might  beholden. 
Which  should  it  once  come  to  pass,  (and  the  Lord  grant  that  the  Churches 
may  at  length  enjoy  so  great  a  benefit !)  then  there  may  be  one  only  Confession 
of  Faith  extant,  conceived  in  the  same  words,  if  the  state  of  the  Churches  shall 
seem  to  require  it.  Let  them,  therefore,  leave  off  in  mockage  to  term  us 
Confessionists ;  unless  perhaps  they  look  for  this  answer  at  our  hands,  that 


THE    PREFACE.  XXXI 

it  is  a  far  more  excellent  thing  to  bear  a  name  of  confessing  the  faith,  than 
of  denying  the  truth.  For  even  as  more  small  streams  may  flow  from 
one  spring,  so  more  Confessions  of  Faith  may  issue  from  one  and  the 
same  truth  of  faith. 

Now,  to  speak  somewhat  also  of  those,  who,  while  they  ^vill  seem  to 
embrace  the  truth  of  the  gospel,  and  renounce  Popish  errors,  shew  themselves 
more  unjust  toward  us  than  was  meet  they  should,  we  are  compelled  to  find 
want  of  Christian  charitj'  in  them.  This  one  thing  indeed  was  remaining, 
that,  after  so  many  dangers,  losses,  banishments,  downfals,  woes  without 
niunber,  griefs  and  torments,  we  should  also  be  evil  entreated  by  those,  of 
whom  some  comfort  was  rather  to  be  looked  for.  But  that  ancient  enemy 
of  the  Church  (by  whose  subtleties  this  evil  is  also  \vrought  for  us)  is  far 
deceived,  while  he  hopeth  that  we  may  by  his  crafts  be  overwhelmed.  But 
bearing  ourselves  bold  on  that  love,  which  the  merciful  God,  through  Jesus 
Christ  our  Lord,  beareth  imto  us,  (and  who  hath  planted  a  love  and  fear  of 
Him  in  our  minds,)  we  leap  for  joy  in  these  very  things  and  boast;  with  the 
apostle,  that  it  will  never  be  (the  same  grace  of  God  always  preventing  us) 
that  tribulation,  anguish,  hunger,  nakedness,  the  sword,  false  accusation, 
or  e\'il-speaking  shall  withdraw  us  from  the  truth  once  known  and 
undertaken.  For  we  know  that  saying  of  Chrysostom  to  be  true,  '  It  is  not 
evil  to  suffer,  but  to  do,  evil.'  Neither  are  we  any  wit  disgraced  hereby, 
but  they  whom  1  know  not  what  distemperature  whetteth  against  us, 
having  deserved  nothing.  And  to  repay  them  like  for  like,  quitting  railing 
with  railing,  far  be  it  from  us,  whom  God  vouchsafeth  this  honour,  that, 
being  fashioned  like  to  the  image  of  his  Son,  we  might  through  good  report 
and  evil  report  walk  on,  upholden  with  the  stay  of  a  good  conscience.  Yea, 
we  have  resolved  with  ourselves  not  only  to  abide  the  open  wrongs  of  our 
enemies,  but  even  the  disdain  of  our  brethren,  although  never  so  unjust. 

And  what  we  fiirthermore  think  of  the  doctrine  of  our  Lord  Jesus  Christ, 
the  Confession  of  our  Faith,  set  forth  many  years  ago,  hath  made  it  known 
to  the  whole  world :  and  we  have  God,  and  angels,  together  with  men, 
witnesses  of  that  sincere  endeavour,  by  which  we  laboured,  and  do  as  yet, 
to  the  utteiTuost  of  ovir  power,  labour,  to  set  up  again  and  maintain  the 
pure  worship  of  God  among  us  out  of  God's  word. 

But  even  as  we  shewed  ourselves  to  be  ready  at  all  times  to  render  a 
reason  of  the  hope  that  is  in  us ;  so  we  thought  it  a  matter  worth  the  pains, 
to  make  all  men  privy  to  that  bond  which  on  our  part  is  very  strait 
Avith  the  holy  and  truly  catholic  Church  of  God,  and  with  every  saint  and 
sound  member  thereof:  that,  so  far  as  we  can,  we  might  deliver,  partly  our- 
selves, partly  the  Churches  joined  with  us,  from  those  most  grievous 
crimes,  which  by  some  men's  speeches  and  books  are  laid  to  our  charge. 
And  when  we  bethought  ourselves  by  what  means  it  might  best  be  done, 
this  especially  for  the  present  time  seemed  a  meet  way  unto  us,  which 
would  give  offence  to  no  man,  and  might  satisfy  all  that  would  jaeld  unto 
reason;  namely,   to  publish   this  Harmony  of  Confessions,   whereby   it 


XXXll  THE    PREFACE. 

might  sufficiently  be  understood,  how  falsely  we  are  charged,  as  though 
we,  that  have  rejected  Popish  errors,  agreed  not  at  all  among  ourselves. 
For,  to  begin  with  those  stout  maintainers  of  the  Romish  tja-anny,  who 
will  yet  seem  to  be  defenders  of  the  truth :  this  conference  of  Confessions 
will  pluck  every  vizard  from  their  faces,  whenas  it  shall  plainly  appear, 
that  all  the  opinions  in  these  Confessions  of  Faith  were  in  other  sundry 
words  so  laid  down,  that  yet  the  same  truth  always  abideth,  and  there  is 
none  at  all,  'or  very  little,  difference  in  the  things  themselves.  And  how 
narrow  must  they  need  perceive  the  bounds  of  that  their  Catholic  Church 
to  be,  when  it  shall  be  openly  known,  that  so  many  kingdoms,  provinces, 
cities,  peoples,  and  nations,  professing  the  truth  of  the  Gospel,  do  with 
common  consent  renounce  the  abuses  and  errors  of  the  Romish  Church ! 
As  for  those  whom  (without  any  desert)  it  pleaseth  to  count  us  among  the 
Arians  and  Turks,  they  shall  see  also  how  far,  through  the  benefit  of  God, 
we  be  from  such  heinous  and  wicked  errors.  They  also,  who  accuse  us  of 
sedition,  shall  perceive  how  reverently,we  think  of  the  dignity  of  kings,  and 
the  Magistrate's  authority.  And  to  conclude  ;  they  that,  not  being  content 
with  those  public  Confessions  of  the  Churches  of  Germany,  may,  by  lay- 
ing against  us  that  form  of  new  agreement,  seem  worthily  more  and  more 
desirous  to  sever  themselves  from  us,  and  who  have  already  very  pithily  been 
refuted  by  most  learned  writings,  they  also  shall,  if  true  agreement  be 
eai-nestly  sought,  be  satisfied  with  this  Harmony.  For  (that  we  may 
freely  speak  as  it  is  indeed)  the  long  rank  of  names  sealed  and  written  in 
that  book  is  such,  that  it  seemeth  rather  to  stand  idly  in  the  field,  than  to 
fight  manfully. 

And  if  it  had  pleased  us  to  follow  this  policy,  we  might  have  set  down 
the  names  not  of  seven  or  eight  thousand  mean  men  (most  famous  Princes 
and  some  other  excepted),  of  whom  it  may  worthily  be  doubted,  whether 
there  ever  were  any  such,  or  what  they  were  ;  but  also  the  names  of  far 
more  Churches.  And  this  our  diligence  had  been  far  more  commendable, 
being  bestowed,  forsooth,  not  in  wringing  and  begging  from  village 
to  village  some  hundreds  of  names,  but  in  laying  out  the  opinions  of  most 
gracious  Kings,  most  renowned  Princes,  of  noble  nations  and  peoples,  of 
most  mighty  commonwealths  and  cities :  of  which  a  great  part  hath  not 
been  used  to  dispute  in  corners,  or  to  trifle,  but  hath  known  these  many 
years  how  even  unto  blood  to  suffer  many  and  grievous  things  for  the  sake 
of  God's  truth.  But  we  know  that  the  truth  hath  not  its  warrant  from  men, 
nor  by  men  :  it  is  simple,  it  will  be  simply  published  and  taught.  There- 
fore we  are  purposed  for  this  time  not  to  deal  by  any  long  disputation  Avith 
any  man,  but  barely  to  open  the  meaning  of  the  Reformed  Churches,  to 
knit  all  the  Churches  of  Christ  together  with  one  bond  of  brotherly  love, 
to  keep  peace  with  all  men,  and,  so  far  us  it  ought  to  be  done,  to  judge  well 
of  all  men :  yea,  and  to  entreat  those,  who  think  somewhat  too  liardly  of 
us,  that,  if  we  disagree  from  the  Confession  of  no  Church  that  dotli  truly 
believe,  they  would  themselves  also  begin  to  be  of  the  same  mind  with  us, 
and  quietly  and  soberly  confer  with  their  brethren,  of  what  things  they 
shall  think  good,  rather  than  themselves  also  slander  and  give  the  adversaries 


THE    PREFACE.  XXXUl 

occasion  to  rail  upon  the  Gospel.  But  if  they  will  not  do  it,  let  this  public 
and  everlasting  monument  bear  witness  to  all  that  come  after,  that  we  and  all 
of  our  side  are  and  shall  be  free  not  only  from  the  grievous  reproaches 
with  which  we  are  undeservedly  laden,  but  also  without  blame  of  all  the 
hurlyburlies  and  dissentions  tliat  have  been  hitherto,  and  that  are  perad- 
venturelike  (which  God  forbid !)  to  be  more  grievous,  unless  help  be  speedily 
given  on  both  sides. 

And  seeing  in  this  Harmony  we  speak  not  only  with  our  own,  but  also 
with  the  mouth  of  all  those  nations,  whose  Confessions  we  have  brought 
into  one  form  of  one  and  the  same  doctrine  ;  we  hope  it  will  come  to  pass 
that  not  so  much  the  several  names  of  the  French,  Belgian,  and  other  Con- 
fessions shall  hereafter  be  heard,  as  that  one  only  universal,  simple,  plain, 
and  absolute  Confession  of  all  the  Churches  (speaking  as  it  were  with  one 
and  the  same  tongue  of  Canaan)  shall  be  seen  :  and  that  they  who  were 
thought  to  be  far  wide  (as  hath  hitlierto  not  altogether  without  desert  by 
reason  of  over  many  men's  private  writings  been  thought  of  us  and  the  bre- 
thren of  the  Confession  of  Augsburg)  that  these  (if  so  be  that  men  keep  with- 
in theboimds  of  the  Confessions,  and  all  cavilling  and  sophistry  be  laid  aside, 
and  as  well  faithful  as  favoiu-able  exposition  be  admitted)  shall  be  thought 
very  nearly  to  agree  in  all  things.  And  this  was  the  cause  why  we  desired 
to  put  the  Confession  of  Augsburg,  together  also  with  those  of  Saxony  and 
Wirteniburg,  in  this  Harmony ;  that  it  might  be  the  more  easily  known, 
both  that  we  agree  with  them  in  all  particular  points  of  faith,  and  that 
there  are  very  few  matters  hanging  in  controversy  between  us.  For  con- 
cerning that  doubt  about  the  Lord's  Supper,  in  the  thing  and  of  the  thing 
itself  there  is  no  strife  :  we  differ  in  certain  adjuncts  and  circumstances  of 
the  thing.  In  the  thing  itself,  I  saj',  we  agree :  although,  as  the  gifts  of 
God  are  divers,  so  some  do  more  plainly,  some  do  not  so  plainly,  and 
perhaps  not  so  fitly,  utter  that  which  they  think.  For  we  all  acknowledge 
that  the  holy  signs  have  not  a  bare  signification ;  but  that  by  the  ordinance 
of  God  they  assure  our  consciences  that  the  things  themselves  are  as  truly 
and  certainly  given  of  God  to  all  that  come,  as  the  signs  themselves  are 
given  by  God's  minister.  But  this  question  remaineth :  whether,  as  the 
sign,  so  also  the  present  thing  itself,  be  given  to  the  body;  or  rather  the 
present  sign  be  given  to  the  body,  but  the  present  thing  given  only  to  the 
mind  and  faith  :  again,  whether,  as  both  be  given  to  all,  so  both  be  received 
of  all ;  of  some  unto  life,  and  of  other  some  unto  death.  In  like  sort,  we 
all  believe  the  true  communication  of  the  true  body  and  the  true  blood 
of  our  Lord  Jesus  Christ :  the  controversy  standeth  in  the  manner  of 
communicating.  But  who  may  therefore  of  right  think,  that  the  holy 
imity  of  the  Churches  is  to  be  plucked  asunder  ?  That  they  of  our  side 
were  always  desirous  of  peace  and  agreement,  the  history  of  the  con- 
ference at  Marburg,  and  such  things  as  were  afterward  done  in  the  year 
1536,  do  sufficiently  witness. 

Moreover,  so  often  as  there  appeared  any  hope  of  agreement,  it  is  clear 
that  there  was  no  other  cause  but  the  importunity  of  some  certain  men, 

c 


XXXIV  THE    PREFACE. 

why,  new  and  sudden  brawls  being  raised,  the  matter  could  not  come  to, 
or  long  continue  in,  that  agreement  which  was  hoped  for.  For  that  we  may- 
let  pass  very  many  other  things,  although  in  the  beginning  it  was  openly 
known  among  all,  that  there  was  no  controversy  between  us  (no,  not  so 
much  as  the  very  Papists  excepted)  in  the  opinion  about  worshipping  the 
mystery  of  the  holy  Trinity ;  lo,  about  the  latter  end,  that  unhappy 
monster  of  ubiquity  came  forth,  which,  if  it  be  admitted,  will  quite  over- 
throw the  true  doctrine  of  Christ's  person,  and  his  natures.  Hence  then 
come  the  distractions  of  Churches,  hence  come  so  deadly  quarrellings. 
But  seeing  this  whole  matter  hath  been  often  handled  by  many  learned 
men,  it  is  no  time  for  us  to  deal  any  further  therein.  For  it  is  sufficient 
for  us  to  shew,  in  few  words,  that  our  men  (so  far  as  was  possible)  always 
provided  for  the  peace  of  the  Church. 

Neither  truly  hath  any  man  cause  (after  the  example  of  certain  mode- 
rators, such  as  not  long  since  have  been)  why  he  should  persuade  him- 
self that  we  would  here  of  this  hotch-potch  of  opinions  make  a  certain 
medley,  as  it  were,  of  contrary  qualities.  But  we  leave  all  things  whole, 
that  every  one  may  so  know  his  own  words,  being  compared  with  the 
sayings  of  others,  that  he  shall  find  nothing  forged,  nothing  taken  away, 
nothing  added,  or  wrested.  And,  to  conclude ;  the  form  and  drift  of  this 
whole  work,  if  it  be  more  narrowly  viewed,  shall  not  unworthily  be  judged 
a  sound  body  of  Christian  doctrine,  framed  and  allowed  by  the  writings, 
and  as  it  were  by  the  common-council,  of  the  godly  Churches  well  nigh  of 
all  Europe.  For  here  all  the  chief  points  of  our  religion,  being  discussed 
and  approved,  are,  by  the  public  authority  of  all  the  chief  nations  in 
Christendom,  with  one  consent  published  and  knit  together.  Yet  we  must 
confess  (as  we  afore  touched)  that  through  the  manifold  and  busy  brawl- 
ings  of  private  persons,  and  glosses  (as  men  commonly  speak),  the  question 
had  been  brought  far  from  the  grounds  thereof  to  things  clean  besides  the 
purjiose,  and  impertinent.  For  first  there  began  to  be  dealing  only  about 
the  supper  :  then  it  came  to  Christ's  ascension  and  sitting  in  heaven  :  and, 
within  a  while  after,  to  the  personal  luiion  of  both  his  natures.  And  what 
stay  will  there  be  in  the  end?  For  many  (by  all  men's  leave  be  it  spoken) 
seem  to  be  delighted  with  this  continual  striving,  that  howsoever,  and 
at  whatsoever  cost,  they  might  not  be  unknown.  But  it  becometh  the 
disciples  of  Christ  to  seek  peace,  and  to  despise  glory.  For,  as  Bernard 
saith,  '  They  that  despise  peace,  and  seek  after  glory,  they  lose  both 
peace  and  glory.'  Away  therefore  with  those  speeches,  /  ain  of  Paul, 
I  am  of  Cephas ;  and  let  that  one  saying  be  heard,  /  am  Christ's,  I  am 
the  Church's. 

There  is  something  that  may  be  misliked ;  yet  there  are  very  many, 
things  that  may  well  be  liked.  The  same  ground  work  of  faith  abideth  ; 
let  therefore  the  same  love  continue :  and  let  us  not  think  much  to  take 
them  for  brethren,  whom  God  vouchsafeth  to  take  for  sons;  neither  let  us 
despise  those,  for  whom  Christ  despised  himself.  That  thing  is  assuredly 
true,  and  very  much  liked  of  us,  that  nothing  in  holy  doctrine  is  to  be 


THE    PREFACE.  XXXV 

thought  of  small  importance :  but  rather  that  even  in  the  least  points 
thereof  a  certain  faith  and  full  assurance  is  required,  flat  contrary  to  the 
■wavering  of  the  academics.    Yet  cannot  we  approve  of  too  much  peevish- 
ness, through  which  some  do  straightway  upon  very  small  occasion  call  their 
brethren  heretics,  schismatics,  ungodly,  Mahometans.    Let  these  speeches 
be  thro\vn  out  against  atheists,  epicures,  libertines,  Arians,  Anabaptists,  and 
such  like   mischievous  persons,  which   desire  to   have  the   Lord's   field 
utterly  destroyed  :  but  let  us  every  day  grow  in  faith  and  love ;   and  let 
us  teach  the  flocks  committed  to  our  charge,  to  fear  God,  to  hate  vices 
and  follow  after  virtues,  to  deny  the  world  and  themselves :    obeying  the 
commandment  of  our  Lord  and  Teacher,  Jesus  Christ ;  who  biddeth  us  not 
to  brawl,  but  to  love  each  other ;  whose  example  in  governing  the  Church  if 
we  will  follow,  we  shall  raise  those  that  are  afflicted,  lift  up  those  that  are 
fallen,  comfort  the  feeble,  waken  the  drowsy,  and  not  negligently  denounce 
God's  Avrath  against  sins  ;   we  shall  draw  out  the  sword  of  the  same  word 
(which  is  no  blunt  one)  against  hypocrites,  wolves,  dogs,  swine,  goats ;  and, 
to  conclude,  against  all  wicked  ones,  which  in  our  Churches  mingle  them- 
selves with  the  true  sheep,  and  which  cause  the  word  of  God  to  be  evil 
spoken  of.     This  were  a  far  better  thing,  siu-ely,  than' that  which  some  do, 
busying  the  sharpness  of  their  wit  in  making  of  certain  trifles,  that  for- 
sooth the  knowledge  of  such  subtleties  may  shake  out  of  our  minds  all 
conscience.     It  was   justly  said    that   the   strength  of   the   Gospel  was 
■weakened  through   the  thorny  subtleties    of  school- questions  :    and  we, 
through  our  wayward  disputations,  what  else  do  we,  than  cause  that  the 
authority  thereof  be  not  strengthened,   but  rather  weakened,   and    even 
stagger  among  the  wicked  ?    We  read  it  excellently  ■written  in  Livy,  a  very 
grave  writer,  '  that  not  only  grudges,  but  also  wars,  have  an  end ;  and  that 
oftentimes  deadly  foes  become  faithful  confederates,  yea,  and  sometimes 
citizens :   and  that  by  the  same  speeches  of  the   people  of  Rome,   very 
bitter  or  cruel  enmities  have  been  made  up  between  men  of  great  account.' 
And  that  which  these  few  words  wrought  with   the  heathen,  shall   not 
piety  toward   God  obtain  at  the   hands  of  Christians,  of  divines,  and  of 
pastors  of  Churches  ?   Yea,  if  the   travail   of   reading  and  diligently  ex- 
amining and  conferring  of  this  book  shall  not  be  irksome,  if  upright  and 
sincere  judgment,  if  not  prejudicate  opinions  but  the  love  of  one  truth 
shall  bear  sway  in  all  men's  hearts,  it  ■will  shortly  obtain  it.     That  old 
contention  about  the  celebrating  of  Easter,  very  hotly  tossed  to  and  fro, 
for  two  hundred  years,  or  thereabout,  between  the  Greeks  and  the  Latins, 
■was  long  since  by  us  thought  worthy  of  laughter :   but  we  must  take  good 
heed,  lest,  in  a  matter  not  altogether  unlike,  we  seem  to  be  wiser  then  both, 
if  so  be  that  we  desire  to  have  the  Church  whole,  and  not  to  leave  it  rent 
unto  posterity,  and  would  have  ourselves  be   counted  not  foolish  among 
men,  and  not  stubborn  in  the  sight  of  God.     There  hath  scarce  been  any 
age,  which  hath  in  such  sort  seen  all  Chiu*ches  following  altogether  one 
thing  in  all  points,  so  as  there  hath  not  always  been  some  difference,  either 
in  doctrine,  or  in  ceremonies,  or  in  manners :   and  yet  were  not  Christian 
Churches  through  the  world  therefore  cut  asunder,  unless  peradventure 
then,  when  the  Bishop  of  Rome  brake  off  all  agreement,  and  tyrannically 

c  2 


XXXVl  THE    PREFACE. 

enjoined  to  other  Churches,  not  what  ought  to  be  done,  hut  what  himself 
would  have  observe.  But  the  Apostles  did  not  so.  Barnabas  indeed  de- 
parted from  Paul,  and  Paul  withstood  Peter,  and  surely  for  no  trifle  :  and 
yet  the  one  became  not  more  enemy  or  stranger  to  the  other,  but  the  self- 
same Spirit,  which  had  coupled  them  from  the  beginning,  never  suffered 
them  to  be  disjoined  from  themselves.  It  is  the  fashion  of  Romanists  to 
command,  to  enforce,  to  press,  to  throw  out  cursings,  and  thunder  excom- 
munications upon  the  heads  of  those  that  whisper  never  so  little  against 
them :  but  let  us,  according  to  the  doctrine  of  the  Holy  Ghost,  suffer,  and 
gently  admonish  each  other :  that  is,  keeping  the  groundwork  of  faith, 
let  us  build  love  upon  it,  and  let  lis  jointly  repair  the  walls  of  Sion  lying  in 
their  very  ruins. 

It  remaineth,  that  through  the  same  Lord  Christ  we  beseech  our 
reverend  brethren  in  the  Lord,  whose  Confessions  published  we  set  forth, 
that  they  take  this  our  pains  in  good  part;  and  suffer  us  to  lean,  as  it 
were  to  a  certain  stay,  on  the  common  consent  of  the  Reformed  Churches, 
against  the  accusations  and  reproaches  of  the  common  adversaries  of  the 
truth.  But  it  had  been  to  be  wished,  that  we  might  at  once  have  set  out 
all  the  Confessions  of  all  the  Reformed  Churches  :  but  because  we  had  them 
not  all,  therefore  we  set  out  them  only  that  were  come  to  our  hands ;  to 
which  the  rest  also,  so  far  as  we  suppose,  may  easily  be  drawn.  And  we  also 
could  have  wished,  that  the  matter  might  have  been  communicated  to 
all  the  Reformed  Churches.  But  whenas  the  state  of  our  Churches 
seemed  to  press,  forward,  and  not  to  abide  any  longer  delay,  the  right 
well  beloved  brethren  will  pardon  us,  with  whom,  by  reason  of  the 
time,  we  could  not  impart  both  the  Harmony  itself,  and  the  Observa- 
tions, as  also  the  intent  of  this  whole  edition.  Whereas  moreover  we 
have  put  more  than  one  Confession  of  one  and  the  same  nation,  as  of 
Augsburg  and  Saxony,  as  also  the  Former  and  Latter  of  Helvetia,  that  was 
not  done  without  cause ;  for  besides  that  one  expoundeth  another,  we 
thought  it  good  also  hereby  to  rid  them  from  all  suspicion  of  inconstancy 
and  wavering  in  opinion,  which  the  adversaries  are  wont  to  catch  at,  by 
such  repetitions  of  Confessions. 

Yet  why  we  would  not  add  some  Confessions  of  the  brethren  of  Bohemia, 
often  repeated,  we  will  shew  cause  hereafter :  and  we  hope  that  our 
reason  will  easily  be  liked  of  them.  But  Ave  have  set  down  everywhere 
two,  yea  and  in  some  places  three,  editions  of  Augsburg,  for  this  respect, 
lest  in  this  diversity  we  might  seem  to  have  picked  out  that  which  rather 
favoured  our  side,  and  to  have  utterly  misliked  the  other.  Wherein  not- 
withstanding we  have  not  everywhere  followed  the  order  of  times  in 
which  every  of  them  came  to  light ;  but  the  copy  which  Ave  had  in  our 
hands,  printed  at  Wirtemburg,  1572,  Avith  a  double  edition.  And  Ave  have 
therefore  thought  it  meet  to  pass  over  the  Apologies  adjoined  to  the  Con- 
fessions (as  of  Augsburg,  Bohemia,  Sueveland,  and  England,)  as  avcII  that 
the  Avork  might  not  groAv  to  be  exceeding  big,  as  also  that  vie  might  not 
seem  rather  to  increase  disputations  and  controversies,  than  to  make  an 
Harmony  of  doctrine. 

And   as   for    our   Observations,   our  mind  Avas   to    meet  the   cavils   of 


THE    PREFACE.  XXXVll 

sophisters,  who  we  know  well  enough  will  take  hold  on  the  least  matters, 
that  they  may  thereby  set  us  on  work.  Wherefore,  lest  they  should  charge 
us  with  having  set  out  a  Discord  rather  than  a  Concord  of  Confessions,  we 
have  added  in  the  end  very  short  Observations;  in  which  we  lay  open  those 
things  which  might  seem  somewhat  obscurely  spoken,  and,  giving  them  an 
interpretation,  do  favourably  and  freely  expoinid  those  things,  which 
either  have,  or  seem  to  have,  any  shew  of  repugnancy.  And  we  beseech 
the  brethren  to  bear  with  us  therein,  as  the  most  distressed,  and  desirous 
of  the  peace  and  agreement  of  the  Churches,  among  those  who  in  these 
last  times  have  embraced  the  truth  of  the  Gospel.  For  God  forbid,  that 
we  should  desire  to  be  counted  censurers  of  others,  who  are  ready  rather 
to  be  taught  of  our  brethren,  and  to  be  strengthened  in  this  race  of  truth, 
which  is  begun !  We  would  therefore  have  them  so  to  think,  that  these 
Observations  are  laid  before  them,  that  they  maj-  judge  of  them,  and  maj', 
if  they  shall  think  it  anywhere  needful,  better  and  more  fitly  declare 
their  own  opinion,  and  in  the  mean  while  accept  of  our  pains. 

Ye,  therefore,  most  gracious  Kings,  Dukes,  Earls,  Marquesses,  most  famous 
Barons,  and  noble  Lords,  ye  Cities  and  Commonwealths,  ye  most  wise 
Pastors,  Doctors,  and,  to  be  short,  all  Christian  people,  professing  the  truth 
of  the  Gospel,  be  present  in  soul  and  bod}',  and  suffer  not  the  poison  of  dis- 
cord to  spread  any  farther :  but  kill  this  hurtful  serpent,  and  receive  with 
a  Christian  mind,  as  is  meet,  and  as  is  offered  unto  you,  this  most  sure 
token  and  earnest  of  the  everlasting  friendship  of  the  French  and  Belgian 
Churches  with  you,  offered  to  you  in  the  face  of  the  whole  world;  that  we, 
being  by  a  friendly  league  coupled  together  in  Christ,  may  vanquish  all 
antichrists,  and  may  sing  that  hj-mn  to  the  Lord  our  God,  "  Behold,  how 
good  and  joyful  a  thing  it  is,  brethren,  to  dM'ell  together  in  imity  !"  Psa. 
cxxxiii.  1. 


I.  A  CATALOGUE  OF  THE  CONFESSIONS  WHEKE- 
OF  THIS  HARMONY  IS  FRAMED, 

ACCORDING    TO    THE     ORDER    OP    THE    TIMES    WHEREIN    EACH     AND 
EVERT    OF    THEM    WERE    WRITTEN    AND  PUBLISHED. 

I.  The  Confession  of  Augsburg  was  first  presented  in  the  German 
tongue  at  the  city  of  Augsburg,  in  the  year  1530,  to  the  Emperor  Charles 
the  Fifth,  by  certain  most  renowned  Princes  of  Germany,  and  by  other 
States  of  the  sacred  empire,  Avhom  they  call  Protestants.  Secondly,  the 
self-same  year,  it  was  set  forth  and  published  in  Latin,  at  Wirtemburg, 
somewhat  corrected  in  certain  articles,  with  a  Preface,  and  the  subscription 
of  the  authors'  names. 

II.  The  Confession  of  the  Four  Cities  was  presented,  both  in  the 
German  and  also  in  the  Latin  tongue,  to  the  same  most  sacred  Emperor 
Charles  the  Fifth,  in  the  same  assembly  held  at  Augsburg,  in  the  same  year, 
by  the  ambassadors  of  the  cities  of  Strasburg,  Constance,  Meiningen, 
and  Linden.  Both  which  we  have  in  certain  Articles  compared  together, 
that  our  readers  might  have  the  one  made  more  ample  by  the  other.  And 
we  have  therefore  in  the  titles  called  it  the  Confession  of  Sueveland, 
for  that  those  four  cities,  by  whom  it  was  presented,  are  commonly  counted 
neighbours  to  Sueveland. 

III.  The  Confession  of  Basle  was  first  written  in  the  German  tongue, 
about  the  year  1532,  by  the  ministers  of  the  Church  of  Basle,  and  by  com- 
mon subscription  allowed  of  the  pastors  of  Strasburg.  Then  again  in 
the  year  1561,  it  was  both  recognised  and  received  by  the  same  ministers 
of  Basle.  Afterward  also  it  was  published  in  the  German  tongue,  with  a 
Preface,  by  the  magistrates  of  Milan  in  their  own  name,  as  though  it  had 
been  that  Church's  own  Confession.  And  at  last  it  was  turned  into  Latin. 
Which,  as  more  ancient  then  the  rest  of  the  Confessions  of  Helvetia,  we 
have  thought  good  should  be  set  down  here  also,  and  do  sometimes  call 
it  likewise  the  Confession  of  Mulhausen. 

IV.  The  Former  Confession  of  Helvetia  was  written  at  Basle  about 
the  year  1536,  in  the  behalf  of  all  the  Churches  of  Helvetia,  and  sent  and 
presented  to  the  assembly  of  divines  at  Wirtemburg  by  Master  Bucer  and 
Master  Capito.  In  the  year  following,  viz.  1537,  it  was  again  propounded, 
together  with  the  Declaration  thereof,  to  the  assembly  of  Smalcald  by  Bucer 
himself,  and  allowed  of  that  whole  assembly,  namely,  of  all  the  divines 
and  degrees  of  Protestants  ;  as  Luther  his  own  Letters  to  the  Helvetians  do 
testify.  The  Declaration  in  Latin  was  itself  also  conferred  in  very  many 
places  with  the  more  ample  copy  ^vritten  in  the  German  tongue. 

V.  The  Confession  of  Saxony  was  written  in  Latin  in  the  year  1551,  in 
the  behalf  of  the  Saxon  Churches,  by  Master  Philip  Melancthon,  that  it 


I.    ACCOUNT    OF    CONFESSIONS.  XXXIX 

might  be  presented  to  the  Council  of  Trent :  to  which  not  only  the  Saxon 
and  Meissen  Churches,  but  also  very  many  other,  did  subscribe,  as  if  to 
the  Confession  of  Ausburg  repeated. 

VI.  The  Confession  of  Wirtemburg  was  presented  of  the  most  re- 
nowned Prince  and  Lord,  Christopher  Duke  of  Wirtemburg  and  Tecca, 
Earl  of  Montbelliard,  through  his  ambassadors,  to  the  assembly  of  the 
Coimcil  of  Trent,  the  24th  day  of  the  month  of  Jauuarj',  in  the  'year 
1552. 

VII.  The  Confession  of  France  was  first  presented  in  French,  in  the 
year  1559,  to  Francis  the  Second,  King  of  France,  at  Amboise,  in  the  behalf 
of  all  the  godly  of  that  kingdom ;  again,  in  the  year  1561,  at  Poissy,  to 
Charles  the  Ninth ;  and  at  length  in  Latin  also  published  by  the  pastors 
of  the  French  Churches,  with  a  Preface  to  all  other  evangelical  pastors,  in 
the  year  1566. 

VIII.  The  Confession  of  England  was  inserted  in  the  general  Apology 
written  in  the  year  1562  (by  John  Jewell,  Bishop  of  Sarum),  in  the  behalf 
of  the  English  Churches. 

IX.  The  Latter  Confession  of  Helvetia  was  written  by  the  pastors  of 
Zurich,  in  the  year  1566,  and  approved  and  subscribed,  not  only  of  the 
Tigurines  themselves,  and  their  confederates  of  Berne,  SchafFhausen,  San- 
gallia,  Rhetia,  Mulhausen,  and  Bienne ;  but  by  the  Churches  of  Geneva, 
of  Savoy,  of  Poland,  and  likewise  of  Hungary,  and  of  Scotland. 

X.  The  Confession  of  Belgia  was  published  in  French,  in  the  name  of 
all  the  Churches  of  Belgia,  in  the  year  1566 ;  and,  in  the  year  1579,  in 
the  public  Synod  of  Belgium,  was  repeated,  confirmed,  and  turned  into 
the  Belgian  tongue. 

XI.  The  Confession  of  Bohemia,  being  the  last,  composed  of  four 
former,  which  were  far  more  ancient,  (which  for  the  largeness  thereof  we 
thought  good  not  to  be  inserted  into  this  Harmony,)  being  recited  in  the 
same  order  of  chapters  and  arguments,  and  somewhat  more  plainly  ex- 
pressed, and  in  the  year  1573  published  in  divers  places,  was  also  approved 
by  common  testimony  of  the  University  of  Wirtemburg ;  even  as  Masters 
Luther  and  Melancthon  had  approved  the  former,  published  in  the  year 
1532,  being  altogether  the  same  in  doctrine  vnih  this,  as  Luther  liis  Preface 
witnesseth.  And  we  have  called  it  elsewhere  the  Confession  of  the  Wal- 
denses,  following  the  common  title  assigned  unto  these  Churches :  which 
we  would  have  to  be  spoken  without  any  prejudice  to  those  brethren. 


XII.  The  Confession  of  Scotland  was  first  exhibited  to,  and  allowed 
by,  the  three  estates  in  Parliament,  at  Edinburgh,  in  the  year  1560 ;  again 
ratified  at  the  same  place,  and  on  the  same  authority,  in  1567;  and  finally 
subscribed  by  the  King's  Majesty,  and  his  household,  at  Holyrood  House, 
the  28th  day  of  January,  1581. 


II.  PEOPER  CATALOGUES  OF  EACH  AND  EVERY 
CONFESSION  IN  THIS  HARMONY, 

AFTER    THE    ORDER    WHEREIN    THEY    WERE    FIRST   WRITTEN.* 


I.  The  Articles  of  the  Confession  of  Augsburg. 


1.  Of  God,  and  the  Persons  of  the 

Divinity. 

2.  Of  Original  Sin. 

2.  Of  the  Incarnation  of  the  Son 
of  God. 

4.  Of  Justification. 

5.  Of  the  Preaching  of  Repentance, 

and  General  Remission. 

6.  Of  the  Righteousness  of  Good 

Works. 

7.  Of  the  Church. 

8.  Of   the   Sacraments  which  are 

administered  by  evil  men. 

9.  Of  Baptism. 


10.  Of  the  Lord's  Supper. 

11.  Of  Repentance. 

12.  Of  Confession. 

13.  Of  the  Use  of  Sacramants. 

14.  Of  Ecclesiastical  Order,  or  De- 

grees. 

15.  Of  Ecclesiastical  Rites. 

16.  Of  Civil  Ordinances. 

17.  Of  the  Last  Judgment. 

18.  Of  Free-will. 

19.  Of  the  Cause  of  Sin. 

20.  Of  Good  Works. 

21.  Of  Invocation. 


Articles  concerning  Abuses  which  have  been  changed  in  External  Rites. 


1.  Of  the  Mass. 

2.  Of   either  Kind   in  the  Sacra- 

ment. 

3.  Of  Confession. 

4.  Of  the  Difference  of  Meats,  and 


of   such  like    Popish   Tradi- 
tions. 

5.  Of  the  Marriage  of  Priests. 

6.  Of  the  Vows  of  Monks. 

7.  Of  Ecclesiastical  Power. 


II.  The  Chapters  of  the 

1.  Of  the  Matter  of  Sermons.  " 

2.  Of  the  Holy  Trinity,   and   the 

Mystery  of  Christ  Incarnate. 

3.  Of  Justification  and  Faith. 

4.  Of  Good  Works  proceeding  of 

Faith  by  Love. 

5.  To  whom  Good  Works  are  to  be 

ascribed,  and  how  necessary 
they  be. 


Confession  of  Sueveland.  \ 

6.  Of  the  Duties  of  a  Christian  man. 

7.  Of  Prayers  and  Fasts. 

8.  Of  Precepts  for  Fasting. 

9.  Of  the  Choice  of  Meats. 

10.  That  no  Merit  is  to  be  sought  in 

Prayers  and  Fasts. 

11.  That  God  alone  is  to  be  invoked 

throiigh  Chi'ist. 

12.  Of  Monkery. 


*  For  better  convenience,  this  Second  Table  is  now  placed  here,  rather  than 
hereafter ;  and  arranged,  like  the  First,  in  strictly  chronological  order. — Editor. 

f  The  Contents  of  this  Confession  are  omitted  in  the  Latin,  and  in  both  edi- 
tions of  the  English,  Harmony. — Editor. 


II.    CATALOGUE    OP    CONFESSIONS. 


xli 


13.  Of  the  Duty,  Dignity,  and  Power 

of  Ministers  in  the  Churcli. 

14.  Of  Human  Traditions. 

15.  Of  the  Church. 

16.  Of  Sacraments. 

17.  Of  Baptism. 

18.  Of  the  Eucharist. 


19.  Of  the  Mass. 

20.  Of  Confession. 

21.  Of  the  Singings  and  Prayings  of 

Ecclesiastics. 

22.  Of  Statues  and  Images. 

23.  Of  Maffistrates. 


III.  The  Articles  of  the  Confession  of  Basle. 


1.  Of  God. 

2.  Of  Man. 

3.  Of  the  care  of  God  toward  us. 

4.  Of  Christ,  heing  true  God  and 

true  Man. 

5.  Of  the  Chm-ch. 

6.  Of  the  Supper  of  our  Lord. 


7.  Of  the  Magistrate. 

8.  Of  Faith  and  Works. 

9.  Of  the  Last  Day. 

10.  Of  things  commanded,  and  not 

commanded. 

11.  Against  the  error   of  the  Ana- 

baptists. 


IV.   The  Articles  of  the  Former  Confession  of  Helvetia. 


The  Church. 

Of  the  Minister  of  the  Word. 

Ecclesiastical  Power. 

The  Choosing  of  Ministers. 

The  Head  and  Shepherd  of  the 

Church. 
The  Duties  of  Ministers. 
Of  the  force  and  efficacy  of  tht 

Sacraments. 
Baptism. 
The  Eucharist. 
Holy  Assemblies. 
Of  Heretics  and  Schismatics. 
Of  things  indifferent. 
Of  the  Magistrate. 
Of  holy  Wedlock. 


1. 

Scripture. 

14 

2. 

Interpretation. 

15 

3. 

Fathers. 

16 

4. 

Human  Traditions. 

17 

5. 

The  drift  of  the  Scripture. 

18 

6. 

God. 

7. 

Man,  and  his  Strength. 

19 

8. 

Original  Sin. 

20 

9. 

Free-will. 

10. 

The    eternal   Counsel    touching 

21 

the  restoring  of  Man. 

22 

11. 

Jesus   Christ,   and  the  benefits 

23 

we  reap  by  him. 

24 

12. 

The  drift  of  the  Docti-ine  of  the 

25 

Gospel. 

26 

13. 

Faith,  and  the  force  of  Faith. 

27 

V.  The  Chapters  of  the  Confession  of  Saj-ony. 


1.  Of  Doctrine. 

2.  Of  Original  Sin. 

3.  Of  the  Remission  of  Sins,  and  of 

Justification. 

4.  Of  Free-will. 

5.  Of  new  Obedience. 

6.  What  Works  are  to  be  done. 

7.  How  Good  Works  may  be  done. 


8.  How  new  Obedience  doth  please 

God. 

9.  Of  Rewards. 

10.  Of  the  Difference  of  Sins. 

11.  Of  the  Cluurch. 

12.  Of  the  Sacraments. 

13.  Of  Baptism. 

14.  Of  the  Lord's  Supper. 


xlii 


II.    CATALOGUE    OF    CONFESSIONS, 


15.  Of  the  use  of  the  whole  Sacra- 

ment. 

16.  Of  Repentance. 

17.  Of  Satisfaction. 

18.  Of  Wedlock. 

19.  Of  Confirmation  and  Anointing. 


20.  Of  Ecclesiastical  Traditions  or 

Rites. 

21.  Of  Monastical  life. 

22.  Of  the  invocating  of  godly  Men 

departed  out  of  this  life. 

23.  Of  the  Political  Magistrate. 


VI.  The  Chapters  of  the  Confession  of  Wirtemhurg. 


1.  Of  God,  and  Three  Persons  in 

One  Godhead. 

2.  Of  the  Son  of  God. 

3.  Of  the  Holy  Ghost. 

4.  Of  Sin. 

5.  Of  Justification. 

6.  Of  the  Law. 

7.  Of  Good  Works. 

8.  Of  the  Gospel  of  Jesus  Christ. 

9.  Of  the  Sacraments. 

10.  Of  Baptism. 

11.  Of  Confirmation. 

12.  Of  Repentance. 

13.  Of  Contrition. 

14.  Of  Confession. 

15.  Of  Satisfaction. 

16.  Of  Prayer. 

17.  Of  Fasting. 

18.  *  Of  Alms. 

19.  Of  the  Eucharist ;  that  is,  the  Sa- 

crament of  Thanksgiving. 


31. 
32. 
33. 
34. 
35. 
36. 


•  Of  the  Mass. 
Of  Holy  Orders. 
Of  Marriage. 

*  Of  Extreme  Unction. 

Of  the  Invocation  of  Saints. 
Of  the  Commemoration   of  the 

Dead. 
Of  Purgatory. 

*  Of  Monastical  Vows. 
Of  Canonical  Hours. 
Of  Fasting. 

Of  the  Consecrating  of  water, 
salt,  wine,  and  of  other  such 
like  things. 

Of  the  Holy  Scripture. 

•  Of  the  Pope. 
Of  the  Church. 
Of  Councils. 

Of  the  Teachers  of  the  Church. 
Of  Ecclesiastical  Ceremonies. 


VII.  The  Articles  of  the  Confession  of  France. 


1.  Of  God,  and  His  One  only  Es- 

sence. 

2.  Of  the  Knowledge  of  God. 

3.  Of  the  Canonical  Books  of  Holy 

Scripture. 

4.  Of  distinguishing  the  Canonical 

Books  from  the  Apocryphal. 

5.  Of  the  Authority  of  the  Word  of 

God. 

6.  Of  the  Trinity  of  Persons  in  the 

One  only  Essence  of  God. 

7.  Of  the  Creation  of  the  World. 

8.  Ofthe  eternal  Providence  of  God. 

9.  Of  the  Fall  of  man,  and  his  Free- 

will. 


10.  Of  Original  Sin. 

11.  Of  the  propagation  of  Original 

Sin,  and  of  the  effects  thereof. 
Ofthe  free  Election  of  God. 
Of  the  restoring  of  Man  from 

his  Fall,  through  Christ. 

Of  the  Two  Natures  in  Christ. 

15.  Of  the  Hypostatical  Union    of 

His  Two  Natures. 
Of  the  Death  and  Resurrection 

of  Christ,   and    of  the  Fruit 

thereof. 
Of  the  Merit  and  Fruit  of  the 

Sacrifice  of  Christ. 


16 


17 


II.   CATALOGUE    OF    CONFESSIONS. 


xliii 


18.  Of  the  Remission  of  Sins,  and  of 

true  Justification. 

19.  Of  the  Intercession,  or  Media- 

tion of  Clirist. 

20.  21,  22.  Of  justifying  Faith,  and 

of  the  gift  and  effects  thereof. 
23.  Of  the  abolishing  of  Ceremonies, 

and  of  the  true  use  of  the 

Moral  Law. 
Of  the  Intercessson  of  Saints,  of 

Purgatory,  and  other  supersti- 

tiousTraditions  of  the  Papists. 
Of  the  Ministry  of  the  Gospel. 
26,  27,  28.    Of    the   Unity    of     the 

Church,  and  of  the  true  Notes 

thereof. 


24. 


25 


29.  Of  Ecclesiastical  functions. 

30.  Of  the  Power  and  Authority  of 

Ministers. 

31.  Of  their  lawful  Calling  and  Elec- 

tion. 

32.  Of  Ecclesiastical  DiscipHne. 

33.  Of  Excommunication,  and  other 

Censures. 

34.  Of  the  Sacraments  in  general. 

35.  Of  Baptism. 

36.  Of  the  holy  Supper  of  the  Lord. 

37.  38.  Of  the  eflacacy  and  true  com- 

munication of  the  thing  sig- 
nified by  the  signs. 
39,  40.  Of  the  Magistrate,  and   Po- 
litic Laws. 


VIII.  The  Articles  of  the  Confession  of  England. 


1.  Of  One  God  in  Three  Persons, 

2.  Of  Jesus  Christ  being  the  true 

Son  of  God,  and  of  the  Incar- 
nation, and  other  Works  of 
Redemption  ;  and  of  his  two 
Natures  being  undivided  and 
unconfounded. 

3.  Of  his  Last  Coming. 

4.  Of  the  Holy  Ghost,  and  His  works 

in  us. 

5.  Of  the  Catholic  Church,  and  the 

One  only  King,  Head,  and 
Husband  thereof. 

6.  Of   the  divers   Degrees  of  the 

Church. 

7.  Of   the   Primacy   of  the   Anti- 

christ of  Rome. 

8.  Of  the  lawful  Calling  and  Elec- 

tion of  Ministers. 

9.  Of  their  Power,  and  the  use  of 

the  Keys. 


10.  Of  Marriage  and  Single  Life. 

11.  Of  the  Canonical  Scriptures. 

12.  Of  the    Sacraments,     and    the 

number  thereof. 

13.  Of  Baptism. 

14.  Of  the  holy  Eucharist. 

15.  Of  the  Sale  of  Masses. 

16.  Of  Purgatory. 

17.  Of  Ecclesiastical  Ceremonies  and 

Rites. 

18.  Of  Prayer  in  a  vulgar  tongue. 

19.  Of  the  only  Mediator  and  Inter- 

cessor, Christ. 

20.  Of    the    Corruption    of    Man 

through  sin,  and  of  his   Jus- 
tification through  Christ. 

21.  Of  the  one  only  Sacrifice  of  Christ, 

whereby  we  are  perfectly  re- 
conciled to  God. 

22.  Of  Good  Works. 

23.The  Last  Resurrection  of  this  flesh. 


IX.  The  Chapters  of  the  Latter  Confession  of  Helvetia. 
4 


1.  Of  the  Holy  Scripture,  being  the 

true  word  of  God. 

2.  Of  Interpreting  the  Holy  Scrip- 

tures ;  and  of  Fathers,  Coun- 
cils, and  Traditions. 

3.  Of  God,  his  Unity  and  Trinity. 


Of  idols  or  images  of  God,   of 
Christ,  and  of  the  Saints. 

5.  Of  the  Adoration,  Worship,  and 

Invocation  of   God,  through 
the  only  Mediator  Jesus  Christ. 

6.  Of  the  Providence  of  God. 


xliv 


II.    CATALOG  UK    OF    CONFESSIONS. 


8. 


9. 


11 


12 


Of  the  Creation  of  all  tilings, 
of  Angels,  the  Devil,  and 
Man. 

Of  the  Fall  of  man.  Sin,  and  the 
Cause  of  Sin- 

Of  Free-will,   and  so  of  man's 
power  and  abilitj'. 
10.  Of  the  Predestination  of  God,  and 
the  Election  of  the  saints. 

Of  Jesus  Christ  being  true  God 
and  Man,  and  the  only  Sa- 
viour of  the  world. 

Of  the  Law  of  God. 

13.  Of  the  Gospel  of  Jesus  Christ ; 

of  the  promises;    also,  of  the 
spirit  and  the  letter. 

14.  Of  Repentance,   and   the   Con- 

version of  man. 
Of  the  true  Justification  of  the 

faithful. 
Of  Faith,  and  Good  Works ;  and 

of  their  reward,  and  the  merit 

of  man. 
1 7.  Of  the  catholic  and  holy  Church 

of  God,  and  of  the  only  Head 

of  the  Church. 


15 


16 


18.  Of  the  Ministers  of  the  Church, 

and  of  their  institution  and 
duties. 

19.  Of  the  Sacraments  of  the  Church 

of  Christ. 

20.  Of  holy  Baptism. 

21.  Of  the  holy  Supper  of  the  Lord. 

22.  Of  holy  and  Ecclesiastical  As- 

semblies. 

23.  Of  the  Prayers  of  the  Church,  of 

Singing,  and  of  Canonical 
hours. 

24.  Of  Holy-days,   Fasts,   and   the 

Choice  of  Meats. 

25.  Of  comforting,  or    visiting  the 

sick. 

26.  Of  the  Burial  of  the  faithful,  and 

the  care  that  is  to  be  had  for 
the  dead;  and  of  Purgatory, 
and  the  appearing  of  spirits. 

27.  Of  Rites,  Ceremonies,  and  thing-s 

indifferent. 

28.  Of  the  Goods  of  the  Church. 

29.  Of  Single  Life,  Wedlock,  and  the 

ordering  of  a  Family. 

30.  Of  the  Magistrate. 


X.   The  Articles  of  the  Confession  of  Belgia. 


1.  Of  the  Essence  or  Nature  of  God. 

2.  Of  the  double  Knowledge  of  Him. 

3.  Of  the  beginning  and  author  of 

the  word  of  God. 

4.  Of  the  Canonical  books   of  the 

Old  and  New  Testament. 

5.  Of  their  Authority. 

6.  Of  the  Apocryphal  books. 

7.  Of  the  Perfection  of  the  Canon- 

ical Scripture  above  the  doc- 
trines of  all  men. 

8.  Of  the  Three  Persons  in  the  One 

only  Essence  of  God. 

9.  Of  the  Testimonies  of  either  Tes- 

tament,   whereby    both    the 
Trinity  of  the   Persons,    and 
also  their  properties,  may  be 
proved. 
10.  Of  the  Divine  nature  and  gene- 


ration of  Jesus  Christ,  the  Son 
of  God. 
11.  Of  the  Divine  nature  of  the  Holy 
Ghost. 
Of  the  Creation  of  the  world,  and 
of  Angels,  and  of  the  distin- 
guishing of  them. 

13.  Of  the  Providence  and  just  Go- 

vernment of  God,  both  gene- 
ral and  special. 

14.  Of  the  Creation,  Fall,  and  Cor- 

ruption of  man,   and  of    his 
servile  will. 

15.  Of  Original  Sin. 

16.  Of  free  Election,  and  just  Repro- 

bation. 

17.  Of  the  repairing  of  man  through 

Christ. 

18.  Of  the  first  coming  of  Christ,  and 


II.    CATALOGUE    OF    CONFESSIONS. 


xl\ 


his  true  Incarnation  of  the 
seed  of  David. 

19.  Of histwo Natureshypostatically 

united  in  one  only  Person. 

20.  Of  the  cause  or  end  of  his  Death 

and  Resurrection. 

21.  Of  his  only  Priesthood,  and  ex- 

piatory Sacrifice. 

22.  Of  Faith  being  the  only  instru- 

ment of  our  Justification. 

23.  Of    true    Justification   through 

Christ. 

24.  Of  Regeneration  and  goodWorks. 

25.  Of  the  abrogating  of  the  Law  and 

shadows. 

26.  Of  the  only  Mediator  and  Inter- 

cessor Christ,  against  the  In- 
tercession of  Saints. 


27.  Of  the  Catholic  Church. 

28.  Of  the  Unity   and   Communion 

thereof. 

29.  Of  true  Notes  of  the  true  Church. 

30.  Of  Ecclesiastical  government  and 

functions. 
Of  the    election     of   Ministers, 

Elders,  and  Deacons,   and   of 

their  authoritj'. 
Of  Ecclesiastical  traditions. 
Of  the  Sacraments,    and  their 

number. 

34.  Of  Baptism. 

35.  Of  the  Supper  of  the  Lord. 

36.  Of  Magistrates,  and  their  office 

and  power. 

37.  Of  the  Last  Judgment. 


31 


32. 
33. 


XI.  The  Chapters  of  the  Confession  of  Bohemia. 


1.  Of  Holy  Scripture,  and  of  Ec- 

clesiastical writers. 

2.  Of  Christian  Catechising. 

3.  Of  the  Unity  of  the  Divine  Es- 

sence, and  of  the  'i'hree  Per- 
sons. 

4.  Of  the  Knowledge  of  one's  self: 

also,  of  Sin,  the  causes  and 
fruits  hereof,  and  of  the  Pro- 
mises of  God. 

5.  Of  Repentance. 

6.  Of  Christ  the  Lord,  and  of  Justi- 

fication through  faith  in  Him. 
7-  Of  Good  Works,  which  be  holy 

actions. 
8.  Of  the  holy  Catholic  Church,  the 

order   and  disciphne    hereof, 

and  moreover  of  Antichrist. 


Of  the  Ministers  of  the  Church. 

Of  the  word  of  God. 

Of  the  Sacraments  in  general. 

Of  holy  Baptism. 

Of  the  Supper  of  the  Lord. 

Of  the  Keys  of  Christ. 

Of  things  accessory ;  that  is,  of 
Ecclesiastical  rites  or  cere- 
monies. 

Of  the  political  or  civil  ]\Ia- 
gistrate. 

Of  Saints,  and  their  worship. 

Of  Fasting. 

Of  Single  Life  and  Wedlock,  or 
the  order  of  married  folk. 

Of  the  Time  of  Grace. 


XII.   The  Articles  of  the  Confession  of  Scotland. 

1.  Of  God. 

2.  Of  the  Creation  of  Man. 

3.  Of  Original  Sin. 

4.  Of  the   revelation    of  the  Pro- 

mises. 

5.  Of  the  continuance,  increase,  and 

Ijreservation  of  His  church. 


6.  Ofthelncarnationof  Christ  Jesus. 

7.  Why  it  behoved  the  Mediator  to 
be  very  God  and  very  Man. 

8.  Of  Election. 

9.  Of  Christ's  Death,  Passion,  Bu- 
rial, &c. 

10.  Of  the  Resurrection. 


xlvi 


II.    CATALOGUE    OF    CONFESSIONS. 


11.  Of  the  Ascension. 

12.  Of  faith  in  the  Holy  Ghost. 

13.  Of  the  cause  of  Good  Works. 

14.  What  works  are  reputed  good 

before  God. 

15.  Of  the  perfection  of  the  Law, 

and  the  imperfection  of  Man. 

16.  Of  the  Church. 

17.  Of  the  Immortality  of  the  Soul. 

18.  Of  the  Notes  by  which  the  true 

Chvu-ch  is  discerned  from  the 
false,  and  who  shall  be  Judge 
of  the  Doctrine. 


19.  Of  the  Authority  of  the  Scrip- 
tures. 

Of  General  Councils,  of  their 
Power,  Authority,  and  Cause 
of  their  Convention. 

Of  the  Sacraments. 

Of  the  right  Administration  of 
the  Sacraments. 

To  whom   Sacraments  apper- 
tain. 

Of  the  Civil  Magistrate. 
25.  Of  the  Gifts  freely  given  to  the 
Church. 


20, 


APPENDIX. 

I.  The  Articles  of  the  Church  of  England. 


9. 
10. 
11. 
12. 
13. 
14. 
15. 
16. 
17. 

18. 

19. 
20. 
21. 

22. 


Of  Faith  in  the  Holy  Trinity. 

Of  the  Word,  or  Son  of  God, 
which  was  made  very  Man. 

Of  the  going  down  of  Christ 
into  Hell. 

Of  the  Resurrection  of  Christ. 

Of  the  Holy  Ghost. 

Of  the  Sufficiency  of  the  Holy 
Scriptures  for  Salvation. 

Of  the  Old  Testament. 

Of  the  Three  Creeds. 

Of  Original,  or  Birth  Sin. 

Of  Free-will. 

Of  the  Justification  of  Man. 

Of  Good  Works. 

Of  Works  before  Justification. 

Of  Works  of  Supererogation. 

Of  Christ  alone  without  Sin. 

Of  Sin  after  Baptism. 

Of  Predestination  and  Elec- 
tion. 

Of  obtaining  eternal  Salvation 
only  by  the  Name  of  Christ. 

Of  the  Church. 

Of  the  Authority  of  the  Church. 

Of  the  Authority  of  General 
Councils. 

Of  Purgatory. 


23.  Of  Ministering  in  the  Congre- 

gation. 

24.  Of  Speaking  in  the  Congrega- 

tion in  such  a  Tongue  as  the 
People  understandeth. 

25.  Of  the  Sacraments. 

26.  Of    the     Un  worthiness   of    the 

Ministers,  which  hinders  not 
the  Effect  of  the  Sacraments. 

27.  Of  Baptism. 

28.  Of  the  Lord's  Supper. 

29.  Of  the   Wicked,  which   do  not 

eat  the  Body  of  Christ  in  the 
Use  of  the  Lord's  Supper. 

30.  Of  both  Kinds. 

31.  Of  the  One  Oblation  of  Christ 

finished  upon  the  Cross. 

32.  Of  the  Marriage  of  Priests. 

33.  Of     Excommunicate     Persons, 

how  they  are  to  be  avoided. 

34.  Of  the  Traditions  of  the  Church. 

35.  Of  Homilies. 

36.  Of  Consecration  of  Bishops  and 

Ministers. 

37.  Of  the  Civil  Magistrates. 

38.  Of  Christian  Men's  Goods,  vhich 

are  not  Common. 

39.  Of  a  Christian  Man's  Oath. 


APPENDIX. 


xlvii 


II.  'Die  Articles  of  the  Church  of  Ireland. 


1.  Of  the  Holy  Scripture,  and  the 

Three  Creeds. 

2.  Of  Faith  in  the  Holy  Trinity. 

3.  Of   God's  eternal  Decree,   and 

Predestination. 

4.  Of  the    Creation  and   Govern- 

ment of  all  things. 

5.  Of  the   Fall   of  Man,   Original 

Sin,  and  the    State  of   Man 
before  Justification. 

6.  Of  Christ,  the  Mediator  of  the 

Second  Covenant. 

7.  Of  the   Communicating  of   the 

Grace  of  Christ. 

8.  Of  Justification  and  Faith. 

9.  Of     Sanctification    and    Good 

Works. 

10.  Of  the  Ser^ace  of  God. 

11.  Of  the  Civil  Magistrate. 


12.  Of  our  Duty  towards  our  Neigh- 

bours. 

13.  Of   the    Church,    and   outward 

Ministry  of  the  Gospel. 

14.  Of  the  Authority  of  the  Church, 

General  Councils,  and  Bishop 
of  Rome. 

15.  Of  the  State  of  the  Old  and  New 

Testament. 

16.  Of  the  Sacraments  of  the  New 

Testament. 

17.  Of  Baptism. 

18.  Of  the  Lord's  Supper. 

19.  Of  the  State  of  the  Souls  of  Men 

after  they  be  departed  out  of 
this  Life  :  together  with  the 
General  Resurrection,  and  the 
Last  Judgment. 


III.   The  Chapters  of  the  Synod  of  Dart. 


The  Preface. 

1.  Of  God's  Predestination. 

The  Rejection  of  Errors. 

2.  Of  Christ's  Death,  and  the  Re- 

demption of  Men  by  it. 
The  Rejection  of  Errors. 


3,  4.    Of   Man's     Corruption,   and 
Conversion  to  God. 
The  Rejection  of  Errors. 
5.  Of    the     Perseverance    of     the 
Saints. 

The  Rejection  of  Errors. 
The  Conclusion. 
The  Approbation. , 


IV.   The  Chapters  of  the  Assembly  at  Westminster. 


1.  Of  the  Holy  Scripture. 

2.  Of  God,  and  of  the  Holy  Tri- 

nity. 

3.  Of  God's  eternal  Decree. 

4.  Of  Creation. 

5.  Of  Providence. 

6.  Of  the  Fall  of  Man,  of  Sin,  and 

of  the  Punishment  thereof. 

7.  Of  God's  Covenant  with  Man. 

8.  Of  Christ  the  Mediator. 

9.  Of  Free-will. 


10.  Of  Effectual  Calling. 

11.  Of  Justification. 

12.  Of  Adoption. 

13.  Of  Sanctification. 

14.  Of  Saving  Faith. 

15.  Of  Repentance  unto  Life. 

16.  Of  Good  Works. 

17.  Of    the    Perseverance    of    the 

Saints. 

18.  Of  Assurance  of  Grace  and  Sal- 

vation. 


xlvrii 


19.  Of  the  Law  of  God. 

20.  Of     Christian      Liberty, 

Liberty  of  Conscience. 

21.  Of  Religious   Worship,  and  the 

Sabbath  Day. 

22.  Of  Lawful  Oaths  and  Vows. 

23.  Of  the  Civil  Magistrate. 

24.  Of  Marriage  and  Divorce. 

25.  Of  the  Church. 
28.  Of  the  Communion  of  Saints. 


APPENDIX. 

!  27. 

Of  the  Sacraments. 

and 

'  28. 

Of  Baptism. 

I  29. 

Of  the  Lord's  Supper. 

the 

30. 

Of  Church  Censures. 

31. 

Of  Synods  and  Councils. 

32. 

Of  the  State  of  Men  after  Death, 
and   of   the    Resurrection   of 
the  Dead. 

33. 

Of  the  Last  Judgment. 

POSTSCRIPT   TO    THE    INTRODUCTION. 


Just  as  the  very  last  sheet  of  the  present  edition  is  about  to  pass 
through  the  press,  the  Editor  has  seen  it  stated,  on  the  authority  of  that 
strange  and  rare  tract  of  Martin  Mar-Prelate,  entitled,  Oh  Read  over 
Doctor  John  Bridges,  for  it  is  a  Worthy  JFork,  1588,  4to,  that  the  Harmony 
of  Confessioijs  was  translated  into  English  by  the  Printer,  Thomas  Thomas, 
of  Cambridge.  The  passage,  he  is  bound  to  add,  contains  several  inac- 
curacies ;   perhaps  this,  among  others. 


AN  ADMONITION  TO  THE  GODLY  AND 
GENTLE  READER, 

TOUCHING    THE    ORDER    AND    COURSE  OF    THIS    WHOLE    HARMONY. 

This  whole  Harmony  of  Confessions,  gentle  Reader,  is  parted 
into  nineteen  Sections,  which  we  have  taken,  sometimes  out  of  more, 
sometimes  out  of  fewer  Confessions  in  number,  as  each  seemed, 
every  one  in  his  own  place,  to  handle  one  and  the  same  matter,  or 
chief  point  of  doctrine.* 

But  in  rehearsing  the  context  of  every  Confession,  because  we 
were  to  have  regard  to  the  order  of  things  and  doctrines,  rather 
than  either  to  the  time  or  worthiness  of  the  Churches  and  authors 
that  wrote  them,  or  other  such  like  circumstance :  therefore  it 
seemed  good,  without  any  envy  or  prejudice  of  other  Confessions, 
either  more  ancient  or  more  famous,  to  give  the  first  place  to  the 
Latter  Confession  of  Helvetia  ;  both  because  the  order  thereof  seemed 
more  fit,  and  the  whole  handling  of  doctrine  more  full  and  con- 
venient, and  also  because  that  Confession  was  publicly  approved 
and  subscribed  unto  by  very  many  Churches  of  divers  nations. 
Further,  upon  this  do  the  rest  fitly  follow,  to  wit,  the  Former  Con- 
fession of  Helvetia,  and  then  all  other,  (without  any  other  choice, 
indifferently,  save  that  we  had  rather  join  together  the  Confessions 
of  Germany,  then  sever  them  each  from  other,)  according  to  the 
argument  of  every  Section.  Yet  we  were  enforced  to  put  that  Con- 
fession of  the  Four  Cities,  as  received  somewhat  late,  in  the  last 
place.  Which  order,  notwithstanding,  if  it  shall  not  seem  fit  and 
convenient  to  any,  it  may  easily  be  altered  in  the  second  edition  ; 
as  other  Confessions  also,  if  any  such  besides  these  shall  be  wanting, 
may  in  their  due  place  be  adjoined. 

To  conclude,  that  the  godly  reader  may  want  nothing,  and  that 
no  man  may  suspect  any  thing  to  be  taken  from,  or  added  to,  any 
of  these  Confessions,  we  have  here  set  down  the  Articles,  or  chief 
points,  in  the  order  wherein  they  were  first  written.  Which  things 
we  desire  every  man  favourably  to  interpret,  and  to  enjoy  this  our 
labour,  rather  seeking  peace  and  agreement,  than  maliciously  hunt- 
ing after  occasions  of  dissensions. 

*  A  paragraph  here  follows  in  the  orginal,  descriptive  of  an  Analytical 
Summary  of  tiiie  and  false  docti-ines  prefixed  to  each  Section,  but  omitted, 
as  very  intricate  and  of  no  value,  in  the  former  and  pi'esent  editions  of  the 
translation. — Editor. 

D 


III.  THE   CONTENTS    OF   THE   FOLLOWING 
HARMONY, 

ACCORDING    TO    THE    SECTIONS,    AND    THE    CONFESSIONS    WHEREOF 
EACH     AND    EVERY    SECTION    DOTH    CONSIST. 


THE    FIRST    SECTION. 

Of  Holy  Scripture  heing  the  true  word  of  God ;  and  of  the 
interpretation  thereof. 

This  Section  consisteth  of  eleven  Confessions :  to  wit, — 


Of  the  Former  and  Latter  of  Helvetia. 

Of  Basle,  or  Mulhausen. 

Of  Bohemia,  or  the  Waldenses. 

Of  France. 

Of  England. 


Of  Scotland. 

Of  Belgia. 

Of  Saxony. 

Of  Wirtemhurg. 

And  of  Sueveland. 


THE    SECOND    SECTION. 

Of  God,  in  Essence  One,  in  Persons  Three;  and  of  His  true  Worship. 
This  Section  consisteth  of  twelve  Confessions :  to  wit, — 


OftheFormerand  Latter  of  Helvetia. 

Of  Basle. 

Of  Bohemia. 

Of  France. 

Of  England. 

Of  Scotland. 


Of  Belgia. 

Of  Augsbm-g. 

Of  Saxony. 

Of  Wirtemhurg. 

And  of  Sueveland. 


THE    THIRD    SECTION. 

Of  the  eternal  Providence  of  God,  and  the  Creation  of  the  world. 

This  Section  consisteth  properly  of  five  Confessions  only :  to  wit, — 

Of  the  Latter  of  Helvetia.  Of  Scotland. 

Of  Basle.  And  of  Belgia. 

Of  France. 

Which  alone  have  express  titles  on  these  chief  points  of  doctrine. 


III.    CONTENTS    OF    THE    HARMONY. 


But  these  four,  to  wit,— 

Of  the  Former  of  Helvetia, 
Of  England, 


Of  Augsburg, 

And  of  Wirtemburg, 


Do  only  by  the  way  make  mention,  both  of  the  Providence  of  God,  and 
also  of  the  Creation  of  the  world,  in  the  Article  of  God,  as  is  to  be  seen  in 
the  Second  Section. 

The  others,  to  wit,  of  Bohemia,  of  Saxony,  and  of  Sueveland,  have 
altogether  omitted  this  part  of  doctrine. 


THE    FOURTH    SECTION. 
Of  the  Fall  of  Man,  of  Sin,  and  of  Free-wilL 
This  Section  consisteth  of  eleven  Confessions  :  to  wit, — 


Of  the  Former  and  Latter  of  Helvetia. 
Of  Basle, 
Of  Bohemia. 
Of  France. 
Of  Enarland. 


Of  Scotland. 

Of  Belgia. 

Of  Augsburg. 

Of  Saxony. 

And  of  Wirtemburg. 


THE    FIFTH    SECTION. 
Of  Eternal  Predestination. 
This  Section  consisteth  of  five  Confessions  only :  to  wit,- 


Of  the  Latter  of  Helvetia. 
Of  Basle. 
Of  France. 


Of  Scotland. 
And  of  Belgia. 


THE    SIXTH    SECTION. 


Of  the  Restitution  or  Deliverance  of  man  from  his  Fall,  by  Jesus  Christ  alone 
also,  of  His  Person,  Names,  Office  ;  and  of  the  works  of  Redemptio7i, 

This  Section  consisteth  of  twelve  Confessions :  to  wit, — 


Of  the  Former  and  Latter  of  Helvetia. 

Of  Basle. 

Of  Bohemia. 

Of  France. 

Of  England. 

Of  Scotland. 


Of  Belgia. 

Of  Augsburg, 

Of  Saxony. 

Of  Wirtemburg. 

And  of  Sueveland. 


lii 


IH.    CONTENTS    OF    THE    HARMONY. 


THE  SEVENTH   SECTION. 

Of  the  Law  and  the  Gospel. 
This  Section  consisteth  of  eight  Confessions :  to  wit, — 


Of  the  Former  and  Latter  of  Helvetia. 
Of  Bohemia. 
Of  France. 
Of  Scotland. 


Of  Belgia. 
Of  Saxony. 
And  of  Wirtemburg. 


THE    EIGHTH    SECTION. 

0/  Repentance,  and  the  Conversion  of  man. 
This  Section  consisteth  of  seven  Confessions  only :  to  wit, — 


Of  the  Latter  of  Helvetia. 
Of  Bohemia. 
Of  Scotland. 
Of  Augsburg. 


Of  Saxony. 

Of  Wirtemburg. 

And  of  Sueveland. 


THE    NINTH    SECTION. 
Of  Justification  hy  Faith  ;  and  of  Good  Works,  and  their  Rewards. 
This  Section  consisteth  of  twelve  Confessions :  to  wit, — 


Of  the  Former  and  Latter  of  Helvetia. 

Of  Basle. 

Of  Bohemia. 

Of  France. 

Of  England. 

Of  Scotland. 


Of  Belgia. 

Of  Augsburg. 

Of  Saxony. 

Of  Wirtemburg. 

And  of  Sueveland. 


THE    TENTH    SECTION. 

Of  the   Holy  Catholic  Cliurch. 
This  Section  consisteth  of  twelve  Confessions :  to  wit,- 


Of  the  Former  and  Latter  of  Helvetia. 

Of  Basle. 

Of  Bohemia. 

Of  France. 

Of  England. 

Of  Scotland. 


Of  Belgia. 

Of  Augsburg. 

Of  Saxony. 

Of  Wirtemburg. 

And  of  Sueveland. 


III.    CONTENTS    OF    THE    HAnMONY. 


liii 


THE    ELEVENTH    SECTION. 

0/  the  Ministers  of  the  Church,  and  of  their  Calling  and  Office. 
This  Section  consisteth  of  nine  Confessions:  to  wit, — 


Of  the  Former  and  Latter  of  Helvetia. 
Of  Bohemia. 
Of  France. 
Of  England. 


Of  Belgia. 
Of  Augsburg. 
Of  Wirtemburg. 
And  of  Sueveland, 


THE   TWELFTH    SECTION. 

Of  true  and  false  Sacraments  in  general. 
This  Section  consisteth  of  twelve  Confessions :  to  wit, 


Of  the  Former  of  Helvetia,  and  the 

Declaration  thereof. 
Of  the  Latter  of  Helvetia. 
Of  Basle. 
Of  Bohemia. 
Of  France. 
Of  England. 


Of  Scotland. 

Of  Belgia. 

Of  Augsbiu'g. 

Of  Saxony. 

Of  Wirtemburg. 

And  of  Sueveland. 


THE    THIRTEENTH    SECTION. 

Of  the  Sacrament  of  Holy  Baptism. 
This  Section  consisteth  of  ten  Confessions :  to  wit,- 


Of  the  Former  of  Helvetia,  and  the 

Declaration  thereof. 
Of  the  Latter  of  Helvetia. 
Of  Bohemia. 
Of  France. 
Of  England. 


Of  Belgia. 
Of  Augsburg. 
Of  Saxony. 
Of  Wirtemburg. 
And  of  Sueveland. 


THE  FOURTEENTH    SECTION. 


Of  the  Holy  Supper  of  the  Lord. 
This  Section  consisteth  of  twelve  Confessions  :  to  wit,- 


Of  the  Former  of  Helvetia,  and  the 

Declaration  thereof. 
Of  the  Latter  of  Helvetia. 
Of  Basle. 
Of  Bohemia. 
Of  France. 
Of  England. 


Of  Scotland. 
Of  Belgia. 
Of  Augsburg. 
Of  Saxony. 
Of  Wirtemburg. 
And  of  Sueveland. 


liv 


III.    CONTENTS    OP    THE    HARMONY. 


THE    FIFTEENTH   SECTION. 

Of  Ecclesiastical  Meetings. 
This  Section  consisteth  of  eight  Confessions :  to  wit, — 


Of  the  Former  and  Latterof  Helvetia. 
Of  Bohemia. 
Of  France. 
Of  England. 


Of  Saxony. 
Of  Wirtemburg. 
And  of  Sueveland. 


THE    SIXTEENTH    SECTION. 


Of  Holy-days,  of  Fasts,  and  the  Choice  of  Meats  ;  and  of  the  Visitation 
of  the  Sick,  and  the  care  that  is  to  be  had  for  the  Dead. 

This  Section  consisteth  of  nine  Confessions  :  to  wit, — 


Of  the  Latter  of  Helvetia. 
Of  Basle. 
Of  Bohemia. 
Of  France. 
Of  England. 


Of  Augsburg. 
Of  Saxony. 
Of  Wirtemburg. 
And  of  Sueveland. 


THE    SEVENTEENTH    SECTION. 

Of  Ceremonies  and  Rites  indifferent,  in  general. 
This  Section  consisteth  of  eleven  Confessions:  to  wit, — 


Of  the  Formerand  Latterof  Helvetia. 
Of  Basle. 
Of  Bohemia. 
Of  France. 
Of  England. 


Of  Belgia. 

Of  Augsburg. 

Of  Saxony. 

Of  Wirtemburg. 

And  of  Sueveland. 


THE    EIGHTEENTH    SECTION. 


Of  Wedlock,  Single  Life,  and  Monastical  Vows. 
This  Section  consisteth  of  eight  Confessions  :  to  wit, — 


Of  the  Former  and  Latter  of  Helvetia. 
Of  Bohemia. 
Of  France. 


Of  England. 
Of  Augsburg. 
And  of  Sueveland. 


III.    CONTKNTS    OF    THE    HARMONY. 


Iv 


THE    NINETEENTH    SECTION. 
Oj  the  Civil  Magistrate. 
This  Section  consisteth  of  eleven  Confessions  :  to  wit,- 


Of  the  Former  an  d  Latter  of  Helvetia. 
Of  Basle. 
Of  Bohemia. 
Of  France. 
Of  Scotland. 


OfBelgia. 

Of  Augsburg. 

Of  Saxony. 

Of  Wirtemburg. 

And  of  Sueveland. 


THE 

HARMONY 

OF 

PROTESTANT    CONFESSIONS 


THE    FIRST    SECTION. 

OF  THE  HOLY  SCRIPTURE. 

I.  —  From  the  latter  Confession  op  Helvetia. 

Chapter  1 .     Of  the  Holy  Scripture  being  the  true  Word  of  God. 

We  believe  and  confess  the  Canonical  Scriptures  of  the  holy 
prophets  and  apostles  of  both  Testaments  to  be  the  very  true 
Word  of  God,  and  to  have  sufficient  authority  of  themselves,  not 
of  men.  For  God  himself  spake  to  the  fathers,  prophets,  apos- 
tles, and  speaketh  yet  unto  us  by  the  Holy  Scriptures.  And  in 
this  Holy  Scripture,  the  universal  Church  of  Christ  hath  all  things 
fully  expounded,  whatsoever  belong  both  to  a  saving  faith,  and 
also  to  the  framing  of  a  life  acceptable  to  God  ;  in  which  respect 
it  is  expressly  commanded  of  God,  that  nothing  be  either  put  to, 
or  taken  from,  the  same.  We  judge  therefore,  that  from  these 
Scriptures  is  to  be  taken  true  wisdom  and  godliness,  the  refor- 
mation and  government  of  churches ;  as  also  instruction  in  all 
duties  of  piety :  and  to  be  short,  the  confirmation  of  opinions, 
and  the  confutation  of  errors,  with  all  exhortations  ;  according  to 
that  of  the  Apostle,  "  All  Scripture  inspired  of  God  is  profitable 
for  doctrine,  for  reproof,  &c."  2  Tim.  iii.  16,  17.  Again,  "These 
things  I  write  unto  thee,"  saith  the  Apostle  to  Timothy,  "  that  thou 
mayest  know  how  it  behoveth  thee  to  be  conversant  in  the  house 
of  God,  &c."  1  Tim.  iii.  14,  15.  Again,  the  self-same  Apostle 
to  the  Thessalonians ;  "  When,"  saith  he,  "  ye  received  the  word  oi 
us,  ye  received  not  the  word  of  men,  but,  as  it  was  indeed,  the 
Word  of   God,   &c."   1  Thess.  ii.  13.     For  the  Lord  himself  hath 


a  THE    FIRST    SECTION. 

said  in  the  Gospel,  "It  is  not  ye  that  speak,  hut  the  Spirit  of  my 
Father  speaketh  in  you  :  "  Matt.  x.  20.  therefore  "  he  that  heareth 
you,  heareth  me ;  and  he  that  despiseth  you,  despiseth  me."  Luke 
X.  16.  Wherefore,  when  this  Word  of  God  is  now  preached  in 
the  church  by  preachers  lawfully  called,  we  believe  that  the  very 
Word  of  God  is  preached,  and  received  of  the  faithful ;  and  that 
neither  any  other  Word  of  God  is  to  be  feigned,  nor  to  be  expected 
from  heaven  :  and  that  now  the  Word  itself  which  is  preached, 
is  to  be  regarded,  not  the  minister  that  preacheth  ;  who  although 
he  be  evil  and  a  sinner,  nevertheless  the  Word  of  God  abideth 
true  and  good.  Neither  do  we  think,  that  therefore  the  out- 
ward preaching  is  to  be  thought  as  fruitless,  because  the  instruc- 
tion in  true  religion  dependeth  on  the  inward  illumination  of  the 
Spirit ;  or  because  it  is  written,  "  No  man  shall  teach  his  neighbour  ; 
for  all  men  shall  know  me  :"  Jer.  xxxi.  34.  and,  "  He  that  wa- 
tereth,  or  he  that  planteth,  is  nothing,  but  God  who  giveth  the 
increase."  1  Cor.  iii.  7.  For  albeit,  "No  man  can  come  to  Christ, 
unless  he  be  drawn  by  the  Heavenly  Father,"  John  vi.  34.  and 
be  inwardly  lightened  by  the  Holy  Ghost ;  yet  we  know  undoubt- 
edly, that  it  is  the  will  of  God,  that  his  word  should  be  preached 
even  outwardly.  God  could  indeed,  by  his  Holy  Spirit,  or  by  the 
ministry  of  an  angel,  without  the  ministry  of  St.  Peter,  have 
taught  Cornelius  in  the  Acts  ;  but  nevertheless,  he  referreth  him  to 
Peter:  of  whom  the  angel  speaking  saith,  "He  shall  tell  thee 
what  thou  must  do."  Acts  x.  6.  For  he  that  illuminateth  in- 
wardly by  giving  men  the  Holy  Ghost,  the  self-same,  by  way  of 
commandment,  said  unto  his  disciples,  "  Go  ye  into  the  whole 
world,  and  preach  the  Gospel  to  every  creature."  Mark  xvi.  15. 
And  so  Paul  preached  the  word  outwardly  to  Lydia,  a  purple- 
seller  among  the  Philippians  :  but  the  Lord  inwardly  opened  the 
woman's  heart.  Acts  xvi.  14.  And  the  same  Paul,  upon  an  ele- 
gant gi'adation,  fitly  placed  in  the  tenth  chapter  to  the  Romans, 
at  last  inferreth,  "  Therefore,  faith  is  by  hearing,  and  hearing  by 
the  Word  of  God."  Rom.  x.  J 4 — 17.  We  know,  in  the  mean 
time,  that  God  can  illuminate  whom  and  when  he  will,  even 
without  the  external  ministry  ;  which  is  a  thing  appertaining  tW 
his  power  :  but  we  speak  of  the  usual  way  of  instructing  men* ^ 
delivered  unto  us  of  God,  both  by  commandment  and   examples. 

We  therefore  detest  all  the  heresies  of  Artemon,  the  Mani- 
chees,  the  Valentinians,  of  Cerdon,  and  the  Marcionitcs,  who  denied 
that    the   Scriptures    proceeded     from     the   Holy   Ghost ;   or    else 


OF    THE    HOLY    SCRIPTURK.  3 

received  not,  or  polished  and  corrupted,  some  of  them.  And  yet 
we  do  not  deny  that  certain  hooks  of  the  Okl  Testament  were  of 
the  ancient  authors  called  Apocryphal ;  and  of  others,  Ecclesias- 
tical ;  to  wit,  such  as  they  would  have  to  be  read  in  the  churches, 
but  not  alledged  to  avouch  or  confirm  the  authority  of  faith  by 
them.  As  also,  Augustine  in  his  De  Civitate ,  Dei,  book  xviii. 
chap.  38.,  maketh  mention,  that  '  in  the  books  of  the  Kings,  the 
names  and  books  of  certain  prophets  are  reckoned:'  but  he  addeth, 
that  '  they  are  not  in  the  Canon  ; '  and  that  '  those  books  which  we 
have,  suffice  unto  godliness.' 

Chapter  2.     Of  Interpreting   the   Holy   Scriptures  ;    and  of 

Fathers,  Councils,  and  Traditions. 
The  Apostle  Peter  hath  said,  that  "  The  holy  Scriptures  are 
not  of  any  private  interpretation  :"  2  Pet.  i.  20.  therefore  we  do 
not  allow  all  expositions.  Whereupon,  we  do  not  acknowledge 
that  which  they  call  the  meaning  of  the  Church  of  Rome  for 
the  true  and  natural  interpretation  of  the  Scriptures ;  which  for- 
sooth the  defenders  of  the  Romish  Church  do  strive  to  force  all 
men  simply  to  receive  :  but  we  acknowledge  that  interpretation 
of  Scriptures  for  authentical  and  proper,  which,  being  taken  from 
the  Scriptures  themselves,  (that  is,  from  the  phrase  of  that 
tongue  in  which  they  were  written,  they  being  also  weighed 
according  to  the  circumstances,  and  expounded  according  to  the  .■  ^ 
proportion  of  places,  either  of  like  or  of  unlike,  also  of  more  and  ( 
plainer,)  accordeth  with  the  rule  of  faith  and  charity,  and  maketh  j'^ 
notably  for  God's  glory  and  man's  salvation.  Wherefore  we  do 
not  contemn  the  holy  treatises  of  the  Fathers,  agreeing  with  the 
Scriptures ;  from  whom,  notwithstanding,  we  do  modestly  dissent, 
as  they  are  deprehended  to  set  down  things  merely  strange,  or 
altogether  contrary  to  the  same.  Neither  do  we  think  that  we 
do  them  any  wrong  in  this  matter ;  seeing  that  they  all,  with 
one  consent,  will  not  have  their  writings  matched  with  the  Can- 
onical Scriptures  ;  but  bid  us  allow  of  them  so  far  forth,  as  they 
either  agree  with  them,  or  disagree,  and  bid  us  take  those  things 
that  agree,  and  leave  those  that  disagree.  And  according  to  this 
order  we  do  account  of  the  Decrees  or  Canons  of  Councils. 
Wherefore  we  suffer  not  ourselves,  in  controversies  about  religion, 
or  matters  of  faith,  to  be  pressed  with  the  bare  testimonies  of 
Fathers,  or  Decrees  of  Councils  ;  much  less  with  received  customs, 
or   with   the  multitude  of  men   being  of  one  judgment,  or  with 

b2 


4  THE    FIRST    SECTION. 

prescription  of  long  time.  Therefore,  in  controversies  of  religion, 
or  matters  of  faith,  we  cannot  admit  any  other  judge  than  God 
himself,  pronouncing  hy  the  holy  Scripture*,  what  is  true,  what 
is  false,  what  is  to  he  followed,  or  what  to  be  avoided.  So  we 
do  not  rest  but  in  the  judgments  of  spiritual  men,  drawn  from 
the  Word  of  Gpd.  Certainly  Jeremiah  and  other  prophets  did 
vehemently  condemn  the  assemblies  of  Priests,  'gathered  against 
the  law  of  God :  and  diligently  forewarned  us,  that  we  should 
not  hear  the  Fathers,  or  tread  in  their  path,  who,  walking  in 
their  own  inventions,  swerved  from  the  law  of  God.  Ezek.  xx. 
18.  We  do  likewise  reject  human  Traditions;  which,  although 
they  be  set  out  with  goodly  titles,  as  though  they  were  divine 
and  apostolical,  delivered  to  the  church  by  the  lively  voice  of  the 
apostles,  and,  as  it  were,  by  the  hands  of  apostolical  men,  by 
means  of  Bishops  succeeding  in  their  rooms,  yet,  being  com- 
pared with  the  Scriptures,  disagree  with  them  ;  and  by  that  their 
disagreement  bewray  themselves  in  no  wise  to  be  apostolical. 
For  as  the  apostles  did  not  disagree  among  themselves  in  doc- 
trine, so  the  apostles'  scholars  did  not  set  forth  things  contrary 
to  the  apostles.  Nay,  it  were  blasphemous  to  avouch,  that  the 
apostles,  by  lively  voice,  delivered  things  contrary  to  their 
writings.  Paul  affirmeth  expressly,  that  he  "taught  the  same 
things  in  all  churches."  1  Cor.  iv.  17.  And  again,  "  We,"  saith  he, 
"  write  no  other  things  unto  you,  than  which  ye  read,  or  also 
acknowledge."  2  Cor.  i.  13.  Also,  in  another  place,  he  witnesseth, 
that  he  and  his  disciples,  to  wit  apostolical  men,  "  walked  in  the 
game  way,  and  jointly  by  the  same  Spirit  did  all  things."  2  Cor. 
xii.  18.  The  Jews  also,  in  tirne  past,  had  their  traditions  of 
Elders  ;  but  these  traditions  were  severely  confuted  by  the  Lord, 
shewing  that  the  keeping  of  them  hindereth  God's  law,  and  that 
"  God  is  in  vain  v/orshipped  of  such."  Matt.  xv.  9. 

II.  —  From  the  former  Confession  of  Helvetia. 

Art.  1.  Scriptwe.  The  Canonical  Scripture,  being  the  Word 
of  God,  and  delivered  by  the  Holy  Ghost,  and  published  to  the 
world  by  the  prophets  and  apostles,  being  of  all  others  the  mo&t 
perfect  and  ancient  philosophy,  doth  alone  perfectly  contain  all 
piety  and  good  ordering  of  life. 

Art.  2.  Interpretation.  The  Interpretation  hereof  is  to  be 
taken  only  from  herself,  that  herself  may  be  the  interpreter  of 
h^^rself,  the  rule  of  charity  and  faith  being  her  guide. 


OF    THE    HOLY    SCRirTLRE.  O 

Art.  3.  Fathers.  Which  kind  of  interpretation  so  far  forth 
as  the  holy  Fathers  have  followed,  v,e  do  not  only  receive  them 
as  interpreters  of  the  Scripture,  but  reverence  them  as  the  beloved 
instruments  of  God. 

Art.  4.  Human  Tradition.  But  as  for  the  Traditions  of  men, 
although  never  so  glorious  and  received,  how  many  soever  of 
them  do  withdraw  or  hinder  us,  as  of  things  unprofitable  and 
hurtful,  so  we  answer  with  that  saying  of  the  Lord,  "  They 
worship  me  in  vain,  teaching  the  doctrine  of  men."  Mark  vii.  7. 

Art.  5.  The  Drift  of  Scripture.  The  Drift  of  the  canonical 
Scripture  is  this :  that  God  wisheth  well  to  mankind ;  and  by 
Christ  the  Lord  his  Son,  hath  declared  this  good-will ;  which  is 
received  by  faith  alone ;  and  faith  must  be  efi'ectual  through  love, 
that  it  mav  be  shewed  forth  bv  an  innocent  life. 

in.  —  From  the  Confession  of  Basle, 
Article  10.  Of  things  commanded  and  not  commanded. 
AVe  confess,  that  as  no  man  can  command  those  things  which 
Christ  hath  not  commanded,  so  likewise  no  man  can  forbid  those 
things  which  he  hath  not  forbidden.  (And  in  the  margin  :  For 
it  is  written,  "  hear  him."  Mark  ix.  7.)  Also  section  the  third, 
in  the  same  place  :  And  much  less  can  any  man  license  those 
things  which  God  hath  forbidden,  &c.  (And  in  the  margin  : 
"  God  said,  I  am  Jehovah  vour  God  ;"  Levit.  xviii.  2.  and  by 
Moses,  "  For  Jehovah,  your  God,  is  God  of  gods,  a  great  God  and 
terrible."  Deut.  x.  17.  Who  therefore  among  his  creatures  can 
grant  those  things  which  he  hath  forbibben  ?)  In  like  sort. 
Section  four  :  And  again,  no  man  can  forbid  those  things 
which  God  hath  granted,  &c.  (The  other  things  which  are 
contained  in  this  article,  because  they  belong  to  other  sections, 
they  are  inserted,  every  one  in  their  places.) 

IV. — From  the  Confession  of  Bohemia,  or  the  Waldenses. 
Chapter  1.  Of  the  Holy  Scriptures. 
First  of  all,  the  ministers  of  our  churches  teach  with  one  con- 
sent, concerning  the  Holy  Scripture  of  the  New  and  Old  Tes- 
ment,  (which  is  commonly  called  the  Bible,  and  is  lawfully 
received  and  allowed  of  the  Fathers  which  are  of  best  and 
soundest  judgment,)  that  it  is  ti-ue,  certain,  and  worthy  to  be 
believed ;  whereunto  no  other  human  writings  whatsoever,  or  of 
what   sort  soever  thev    be,  may   be  compared,  but  that,   as  man's 


THE    FIRST    SECTION. 


writings,  they  must  give  place  to  the  holy  Scripture.  First, 
because  it  is  inspired  and  taught  of  the  Holy  Ghost,  and  uttered 
by  the  mouths  of  holy  men ;  written  by  them,  and  confirmed  by 
heavenly  and  divine  testimonies ;  which  Spirit  also  himself  open- 
eth  and  discloseth  the  meaning,  how  it  ought  to  be  understood, 
and  the  truth  of  this  Scripture  in  the  church,  in  what  manner 
seemeth  him  best ;  especially  by  raising  up  and  giving  faithful 
ministers,  who  are  his  chosen  instruments.  Of  which  Spirit 
David  speaketh,  when  he  saith,  "  The  Spirit  of  the  Lord  spake 
by  me,  and  his  word  was  in  my  tongue  :"  2  Sam.  xxiii,  2.  and 
Peter,  "  For  prophecy  came  not  in  old  time  by  will  of  man,  but 
holy  men  of  God  spake  as  they  were  moved  by  the  Holy  Ghost :" 
2  Pet.  i.  21.  and  Paul,  "  The  whole  Scripture,  given  by  inspira- 
tion of  God,  is  profitable,  &c."  2  Tim.  iii.  16.  Rom.  xv.  4.  Besides, 
the  Lord  himself  saith,  "  Search  the  Scriptures:"  John  v.  39.  and 
again,  "  Ye  are  deceived,  not  knowing  the  Scriptures,  neither  do 
ye  understand  the  power  of  God."  Matt.  xxii.  29.  And,  "  He 
opened  the  minds  of  his  disciples,  that  they  might  understand 
the  Scriptures."  Luke  xxiv.  45. 

Secondly?  because  it  is  a  true  and  sure  testimony,  and  a  clear 
proof  of  God's  favorable  good-will,  which  he  hath  revealed  con- 
cerning himself;  without  which  revelation  of  Scripture,  there  is 
no  wholesome  knowledge,  nor  faith,  nor  access  to  God.  Heb. 
xi.  1,  &c.  For  in  this,  such  things  as  are  necessary  to  doc- 
trine, to  discipline,  and  government  of  the  holy  Church,  for  all 
and  singular  persons  in  the  ordinary  ministry  of  salvation, 
(whence  also  springeth  true  faith,)  in  this,  I  say,  are  all  such 
things  fully,  absolutely,  and  so  far  forth  as  is  requisite,  as  in  a 
most  excellent  and  most  exquisite  work  of  the  Holy  Ghost,  com- 
prehended and  included  :  than  which  no  angel  from  heaven  can 
bring  any  thing  more  certain ;  and  if  he  should  bring  any  other 
thing,  he  ought  not  to  be  believed.  Gal.  i.  8. 

And  this  persuasion  and  belief  concerning  holy  Scripture, 
namely,  that  it  is  taught  and  inspired  of  God,  is  the  beginning 
and  ground  of  our  Cliristian  profession  ;  which  taketh  beginning 
from  the  word  outwardly  preached,  as  from  an  ordinary  mean, 
ordained  of  God  for  this  purpose.  Wherefore  every  one  ought 
very  highly  to  esteem  of  the  divine  writings  of  the  holy  Prophets 
and  Apostles ;  resolutely  to  believe  them,  and  religiously  to  yield 
unto  them  in  all  things ;  diligently  to  read  them,  to  gather 
wholesome   doctrine   out   of  them ;  and  according  to  them,  ought 


OF    THE    HOLY    SCRIPTURE.  / 

every  man  to  frame  and  order  himself,  but  especially  they,  who 
after  an  holy  manner  are  set  over  the  Church  of  God.  For 
which  causes,  in  our  churches  and  meetings,  this  holy  Scripture 
is  rehearsed  to  the  hearers  in  the  common  and  mother  tongue, 
which  all  understand ;  and  especially,  according  to  the  ancient 
custom*  of  the  church,  those  portions  of  the  Gospels  in  Scrip- 
ture, which  are  wont  to  be  read  on  solemn  holy-days  out  of  the 
Evangelists'  and  Apostles'  writings,  and  are  usually  called  Gos- 
pels and  Epistles  :  out  of  which,  profitable  and  wholesome  doc- 
trines, and  exhortations,  and  sermons,  are  made  to  the  people, 
as  at  all  times  occasion  and  need  requireth.  We  likewise  teach, 
that  the  writings  of  holy  Doctors,  especially  of  those  that  are 
ancient,  are  also  to  be  esteemed  for  true  and  profitable ;  whereof 
there  may  be  some  use  to  instruct  the  people ;  yet  only  in  those 
things  wherein  they  agree  with  the  holy  Scripture,  or  are  not 
contran'  thereunto,  and  so  far  forth  as  they  give  testimony  to 
the  excellency  thereof,  to  the  information  and  example  of  the 
apostolic  church,  and  swerve  not  from  the  consent,  judgment, 
and  decrees  of  the  ancient  church,  wherein  she  hath  continued 
imspotted  in  the  truth  :  after  which  sort  they  themselves  also  have 
charged  men  to  judge  and  think  of  their  writings,  and  have 
given  warning  that  heed  should  be  taken,  lest  that,  thev  being 
but  men,  too  much  should  be  ascribed  to  them.  Of  which  thing 
St.  Augustine  speaketh  in  this  manner,  '  Be  not  thou  a  servant 
to  my  writings,  as  it  were  to  the  Canonical  Scriptures.  But  in  the 
Canonical  Scriptures,  such  things  as  thou  didst  not  believe,  when 
thou  hast  there  found  them,  immediately  believe :  but  in  my 
writings,  that  which  thou  knowest  not  for  a  certain  truth,  unless 
thou  perceive  it  to  be  certain,  hold  it  not  resolutely.'  Proam. 
in  librum  3,  de  Sancta  Trijiitate.  And  elsewhere  he  saith,  '  Give 
not  as  great  credit  to  mine  or  Ambrose  his  words,  as  to  the 
Canonical  Scriptures.'  This  is  the  right  rule  to  discern  writings 
by ;  which  so  greatly  liked  the  Papists,  that  they  have  cited  it  in 
their  Decretal.    Distinct.  9.    Cap.  Noli  meis  verbis,  &c. 

V. — From  the  Confession  of  France. 
Art.  2.  This   one  God  hath  revealed  himself  to  be  such  an  one 

*  This  ancient  custom  we  do  thus  far  allow:  that  liberty  be  left  to  every 
church  to  use,  or  not  to  use,  those  Postils,  as  they  call  them  ;  yet  so  as  we 
advise  them  to  beware,  lest  the  culling  out  of  some  parts  of  the  Scripture 
bring  in  a  neglect  of  the  other  parts. 


8  THE    FIRST    SECTION. 

unto  men :  first,  in  the  creation,  preservation,  and  governing  of 
Lis  works ;  secondly,  far  more  plainly,  in  his  Word ;  which  Word, 
in  the  beginning,  he  revealed  to  the  fathers  by  certain  visions 
and  oracles,  and  then  caused  it  to  be  written  in  these  books 
which  we  call  holy  Scripture. 

Art.  3.  All  this  holy  Scripture  is  contained  in  the  Canonical 
books  of  the  Old  and  New  Testament.  The  catalogue  whereof 
is  this :  The  five  books  of  Moses,  namely.  Genesis,  Exodus, 
Leviticus,  Numbers,  and  Deuteronomy ;  Joshua,  Judges,  Ruth ; 
two  books  of  Samuel ;  two  books  of  the  Kings  ;  two  books  of 
Chronicles,  or  Paralipomenon ;  one  book  of  Ezra,  Nehemiah, 
Esther,  Job ;  the  Psalms,  Solomon's  Proverbs,  Ecclesiastes ;  the 
Song  of  Songs ;  Isaiah,  Jeremiah,  with  the  Lamentations, 
Ezekiel,  Daniel ;  the  twelve  small  Prophets,  namely,  Hosea,  Joel, 
Amos,  Obadiah,  Jonah,  Micah,  Nahum,  Habakkuk,  Zephaniah, 
Haggai,  Zachariah,  Malachi ;  the  holy  Gospel  of  Jesus  Christ, 
according  to  IMatthew,  ]Mark,  Luke,  and  John ;  the  Acts  of  the 
Apostles ;  Paul's  Epistles,  namely,  one  to  the  Romans,  two  to  the 
Corinthians,  one  to  the  Galatians,  one  to  the  Ephesians,  one  to 
the  Philippians,  one  to  the  Colossians,  two  to  the  Thessalonians, 
two  to  Timothy,  one  to  Titus,  one  to  Philemon ;  the  Epistle  to 
the  Hebrews  ;  the  Epistle  of  James,  two  Epistles  of  Peter,  three 
Epistles  of  John,  one  Epistle  of  Jude  ;  John's  Revelation. 

Art.  4.  We  acknowledge  these  books  to  be  canonical;  that  is, 
we  account  them  as  the  rule  and  square  of  our  faith ;  and  that, 
not  only  by  the  common  consent  of  the  Church,  but  also  much 
more  for  the  testimony  and  inward  persuasion  of  the  Holy  Ghost,/, 
by  whose  inspiration  we  are  taught  to  discern  them  from  other 
ecclesiastical  books ;  which  howsoever  they  may  be  profitable,  yet 
are  they  not  such  that  any  one  ai'ticle  of  faith  may  be  builded 
upon  them. 

Art.  5.  We  believe  that  the  word,  contained  in  these  books, 
came  from  one  God  ;  of  whom  alone,  and  not  of  men,  the  au- 
thority thereof  dependeth.  And  seeing  this  is  the  sum  of  all 
truth,  containing  whatsoever  is  required  for  the  worship  of  God 
and  our  salvation,  we  hold  it  not  lawful  for  men,  no,  not  for  the 
angels  themselves,  to  add  or  detract  any  thing  to  or  from  that  word, 
or  to  alter  any  whit  at  all  in  the  same.  And  hereupon  it  foUow- 
eth,  that  it  is  not  lawful  to  oppose  either  antiquity,  custom, 
multitude,  man's  wisdom  and  judgment,  or  edicts,  or  any  decrees, 
or  councils,   or  visions,  or   miracles,  unto   this    holy  Scripture  ;  but  - 


OF    THE    HOLY    SCRIPTURE.  9 

rather   that    all   things    ought  to  be   examined    and  tried  by    the 
rule  and  square  thereof.     Wherefore    we    do    for  this    cause    also 
allow  those  three  Creeds,  namely,  the  Apostles',  the  Nicene,  and      \ 
Athanasius'    Creed,    because    they   be    agreeable    to    the    written 
Word  of  God. 

VI.  —  From  the  Confession  of  England. 
Article  9.  Of  the  Canonical  Scriptures. 
We  receive  and  embrace  all  the  canonical  Scriptures,  both  of 
the  Old  and  New  Testament ;  giving  thanks  to  our  God,  who 
hath  raised  up  unto  us  that  light,  which  we  might  ever  have 
before  our  eyes  ;  lest  either  by  the  subtilty  of  man,  or  by  the 
snares  of  the  devil,  we  should  be  carried  away  to  errors  and  lies. 
Also  we  profess  that  these  be  the  heavenly  voices,  whereby  God 
hath  opened  unto  us  his  will  ;  and  that  only  in  them  man's  heart 
can  have  settled  rest :  that  in  them  be  abundantly  and  fully  com- 
prehended all  things,  whatsoever  be  needful  for  our  help,  as  Ori- 
gen,  Augustine,  Chrysostom,  and  Cyril,  have  taught;  that 
they  be  the  very  might  and  strength  to  attain  to  salvation  ;  that 
they  be  the  foundations  of  the  prophets  and  apostles  whereupon 
is  built  the  Church  of  God ;  that  they  be  the  ven,^  sure  and  in- 
fallible ride,  whereby  may  be  tried  whether  the  church  do  swerve 
or  err,  and  whereunto  all  ecclesiastical  doctrine  ought  to  be  called 
to  account ;  and  that  against  these  Scriptm-es  neither  law,  nor 
ordinance,  nor  any  custom  ought  to  be  heard  ;  no,  though  Paul 
himself,  or  an  angel  from  heaven,  should  come  and  teach  the  con- 
trary. Gal.  i.  8. 

VII. — From  the  Confession  of  Scotland. 
Article  19.  Of  the  Authority  of  the  Scriptures. 
As  we  believe  and  confess  the  Scriptures  of  God  sufficient  to 
instruct  and  make  the  man  of  God  perfect  ;  2  Tim.  ill.  16,  17.  so 
do  we  affirm  and  avow  the  authority  of  the  same  to  be  of  God, 
and  neither  to  depend  on  men  nor  angels.  We  affirm,  therefore, 
that  such  as  allege  the  Scripture  to  have  no  other  authority  but 
that  which  it  hath  received  from  the  Church,  are  blasphemous 
against  God,  and  injurious  to  the  true  church ;  which  always 
heareth  and  obeyeth  the  voice  of  her  own  Spouse  and  Pastor, 
John  X.  27.  but  taketh  not  upon  her  to  be  mistress  over  the 
same. 


10  THE    FIRST    SECTION. 

Article  20.  Of  General  Councils. 
As  we  do  not  rashly  condemn  that  which  godly  men,  assembled 
together  in  General  Council  lawfully  gathered,  have  proponed  unto 
us ;  so  without  just  examination  we  do  not  receive  whatsoever  is 
obtruded  unto  men  under  the  name  of  a  General  Council :  for 
plain  it  is,  as  they  were  men,  so  have  some  of  them  manifestly 
erred,  and  that  in  matters  of  great  weight  and  importance.  So 
far  then  as  the  Council  proveth  the  determination  and  command- 
ment that  it  giveth  by  the  plain  word  of  God,  so  soon  do  we 
reverence  and  embrace  the  same.  But  if  men,  under  the  name 
of  a  Council,  pretend  to  forge  unto  us  new  articles  of  our  faith, 
or  to  make  constitutions  repugnant  to  the  word  of  God,  then 
utterly  we  must  refuse  the  same,  as  the  doctrine  of  devils,  which 
draweth  our  souls  from  the  voice  of  our  only  God,  to  follow  the 
doctrine  and  constitutions  of  men.  1  Tim.  iv.  1  —  6.  The  cause,  then, 
why  that  General  Councils  came  together,  was  neither  to  make 
any  perpetual  law  which  God  before  had  not  made,  neither  yet 
to  forge  new  articles  of  our  belief,  neither  to  give  the  word  of 
God  authority  ;  much  less  to  make  that  to  be  his  word,  or  yet 
the  true  interpretation  of  the  same,  which  was  not  before  his  holy 
will  expressed  in  his  word.  But  the  cause  of  Councils  (we  mean, 
of  such  as  merit  the  name  of  Councils)  was  partly  for  confutation 
of  heresies,  for  giving  public  confession  of  their  faith  to  the  pos- 
terity following ;  which  both  they  did,  by  the  authority  of  God's 
written  word,  and  not  by  any  opinion  of  prerogative,  that  they 
could  not  err,  by  reason  of  their  general  assembly.  And  this  we 
judge  to  have  been  the  chief  cause  of  General  Councils.  The  other 
was,  for  good  policy  and  order  to  be  constitute  and  observed  in 
the  church ;  wherein  (as  in  the  house  of  God)  it  becometh  "  all 
things  to  be  done  decently,  and  in  order."  1  Cor.  xiv.  40.  Not  that  we 
think  that  one  policy  and  one  order  in  ceremonies  can  be  appointed 
for  all  ages,  times,  and  places  ;  for  as  ceremonies,  such  as  men  have 
devised,  are  but  temporal,  so  may  and  ought  they  to  be  changed,  when 
they  rather  suffer  superstition,  than  edify  the  Church  using  the 
same. 

VIII.  —  From  the  Confession  of  Belgia. 
Art.  2,  towards  the  end.     He  hath  revealed  himself  much    more 
plainly  in  his  Holy  Word,  so  far  forth  as  it  is  expedient  for  his  own 
glory,  and  the  salvation  of  his  in  this  life. 


OF    THE     HOLY     SCRIPTURE.  11 

Art.  3.  We  confess  that  this  Word  of  God  was  not  brought 
or  delivered  by  any  will  of  man ;  but  that  holy  men  of  God,  in- 
spired by  God's  Holy  Spirit,  spake  it,  as  St.  Peter  witnesseth. 
2  Pet.  i.  21.  But  afterward  God  himself,  for  that  exceeding 
tender  carefulness  which  he  hath  of  his,  and  of  their  salvation, 
gave  in  commission  to  his  sen-ants,  the  apostles  and  prophets, 
that  they  should  put  those  oracles  in  writing ;  and  he  himself  also  ^ 
wrote  the  two  Tables  of  the  Law  with  his  own  finger  ;  which  is 
the  cause  why  we  call  such  writings  sacred  and  divine  Scripture. 

Art.  4.  And  we  comprehend  the  holy  Scriptures  in  those  two 
books  of  the  Old  and  New  Testament,  which  are  called  the 
canonical  books  ;  about  which  there  was  never  any  ado.  And  of 
them  this  is  the  number,  and  also  the  order,  received  of  the 
Church  of  God.  The  five  books  of  Moses  ;  the  book  of  Joshua, 
of  the  Judges,  of  Ruth ;  two  books  of  Samuel,  two  of  the  Kings, 
two  of  the  Chronicles,  which  are  called  Paralipomena ;  the  first 
of  Ezra ;  Nehemiah,  Esther,  Job  ;  also  David's  Psalms,  three 
books  of  Solomon,  namely,  the  Proverbs,  Ecclesiastes,  and  the 
Song  of  Songs  ;  the  four  great  Prophets,  Isaiah,  Jeremiah,  Eze- 
kiel,  and  Daniel ;  and  furthermore,  also,  the  twelve  small  Pro- 
phets. Moreover,  the  canonical  books  of  the  New  Testament  are, 
the  four  Evangehsts,  namely,  St.  Matthew,  Mark,  Luke,  and  John  ; 
the  Acts  of  the  Apostles  ;  the  fourteen  Epistles  of  St.  Paul,  and 
seven  of  the  other  Apostles  ;  the  Revelation  of  St.  John  the  Apostle. 

Art.  5.  These  books  alone  do  we  receive  as  sacred  and  canoni- 
cal, whereupon  our  faith  may  rest,  be  confirmed  and  established. 
Therefore  without  any  doubt  we  beheve  also  those  things  which 
are  contained  in  them ;  and  that  not  so  much  because  the  church 
receiveth  and  alloweth  them  for  canonical,  as  for  that  the  Holy 
Ghost  beareth  witness  to  our  consciences  that  they  came  from 
God  ;  and  most  of  all  for  that  they  also  testify  and  justify  bv 
themselves  this  their  own  sacred  authority  and  sauctitv,  seeing 
that  even  the  blind  may  clearly  behold,  and,  as  it  were,  feel  the 
fulfilling  and  accomplishment  of  all  things  which  were  foretold  in 
these  writings. 

Art.  6.  We  furthermore  make  a  difference  between  the  holv 
books,  and  those  which  they  call  apocryphal ;  for  so  much  as  the 
apocryphal  may  be  read  in  the  church,  and  it  is  lawful  also  so  far 
to  gather  instructions  out  of  them,  as  they  agree  with  the  canoni- 
cal books  ;  but  their  authority  and  certainty  is  not  such  as  that 
any   doctrine    touching  faith    or   Christian   religion    mav   safelv  be 


12  THE    FIRST    SECTION. 

built  upon  their  testimony  ;  so  far  off  is  it,  that  they  can  disannul 
or  impair  the  authority  of  the  other. 

Art.  7.  We  believe  also  that  this  holy  Scripture  doth  most 
perfectly  contain  all  the  will  of  God,  and  that  in  it  all  things  are 
abundantly  taught,  whatsoever  is  necessary  to  be  believed  of  man 
to  attain  salvation.  Therefore,  seeing  the  whole  manner  of  wor- 
shipping God,  which  God  requireth  at  the  hands  of  the  faithful, 
is  there  most  exquisitely  and  at  large  set  down,  it  is  lawful  for  no 
man,  although  he  have  the  authority  of  an  apostle,  no,  not  for 
any  angel  sent  from  heaven,  (as  St.  Paul  speaks,  Gal.  i.  8.)  to 
teach  otherwise  than  we  have  long  since  been  taught  in  the  holy 
Scriptures.  For  seeing  it  is  forbidden  that  any  one  should  add  or 
detract  any  thing  to  or  from  the  word  of  God,  thereby  it  is  evident 
enough  that  this  holy  doctrine  is  perfect  and  absolute  in  all  points 
and  parcels  thereof :  and  therefore  no  other  writings  of  men, 
although  never  so  holy,  no  custom,  no  multitude,  no  antiquity,  nor 
prescription  of  times,  nor  personal  succession,  nor  any  councils  ; 
and,  to  conclude,  no  decrees  or  ordinances  of  men,  are  to  be 
matched  or  compared  with  these  divine  Scriptures,  and  this  bare 
truth  of  God  ;  for  so  much  as  God's  truth  excelleth  all  things.  For 
all  men  of  their  own  nature  are  liars,  and  lighter  than  vanity  itself; 
therefore  we  do  utterly  refuse  whatsoever  things  agree  not  with 
this  most  certain  rule,  as  we  have  been  taught  by  the  Apostles, 
when  they  say,  "  Try  the  spirits  whether  they  be  of  God ;" 
1  John  iv.  1 .  and,  "  If  any  come  unto  you,  and  bring  not  this 
doctrine,  receive  him  not  to  your  house,  &c."  2  John  10. 

IX.  —  From  the  Confession  of  Saxony. 
Article  1.  Of  Doctrine. 
Seeing  it  is  most  undoubtedly  true,  that  God,  out  of  mankind, 
doth  gather  together  unto  himself  a  church  unto  eternal  life  for 
and  by  his  Son,  through  preaching  of  that  doctrine  which  is 
written  in  the  books  of  the  Prophets  and  Apostles  ;  we  plainly 
avouch  before  God,  and  the  whole  Church  in  heaven  and  in  earth, 
that  we  do  with  a  true  faith  embrace  all  the  writings  of  the  Pro- 
phets and  Apostles,  and  that  in  that  very  natural  meaning  which 
is  set  down  in  the  Creeds  of  the  Apostles,  of  Nice,  and  of  Atha- 
nasius.  And  these  self- same  Creeds,  and  the  natural  meaning 
of  them,  we  have  always  constantly  embraced  without  corruption, 
and  will,  by  God's  help,  always  embrace.  And  in  this  faith  do  we 
call  upon  the  true   God,  who,  sending  his  Son,  and  giving  clear 


OF    THE    HOLY    SCRIPTURE.  13 

testimonies,  hath  revealed  himself  in  his  church ;  joining  our 
prayer  with  all  saints  in  heaven*  and  in  earth.  And  our  declara- 
tions upon  the  Creeds  are  abroad,  containing  the  whole  body  and 
ground  of  doctrine,  which  show  that  this  our  protestation  is  most 
true.  We  do  also  very  resolutely  condemn  all  brain-sick  fantasies, 
which  are  against  the  Creeds  ;  as  are  the  monstrous  opinions  of 
heathen  men,  of  the  Jews,  of  the  Mahometans,  of  Marcion,  the 
Manichees,  of  Samosatenus,  Servetus,  Arius,  and  those  that  deny 
the  person  of  the  Holy  Ghost ;  and  other  opinions  condemned  by 
the  true  judgment  of  the  church. 

X. — From  thk  Confession  of  Wirtemburg. 
Chapter  30.  Of  the  Holy  Scripture. 
The  holy  Scriptures  we  call  those  canonical  books  of  the  Old 
and  New  Testament,  of  whose  authority  there  was  never  doubt 
madef  in  the  church.  This  Scripture  we  believe  and  confess  to 
be  the  oracle  of  the  Holy  Ghost,  so  confirmed  by  heavenly  tes- 
timonies, that,  "  If  an  angel  from  heaven  preach  any  other  thing, 
let  him  be  accursed."  Gal.  i.  8.  Wherefore  we  detest  all  doctrine, 
worship,  and  rehgion,  contrary  to  this  Scripture.  But  whereas 
some  men  think,  that  all  doctrine  necessary  to  be  known  of  us  to 
true  and  everlasting  salvation  is  not  contained  in  this  Scripture, 
and  that  the  right   of   expounding  this   Scripture  lieth  so  in  the 

*  We  learn,  in  many  places  of  the  holy  Scrij^ture,  that  the  angels,  according 
to  the  nature  of  their  ministry,  which  they  are  sent  to  perform,  do  further  the 
salvation  of  the  godly ;  and  it  is  evident  by  that  saying,  "  Love  doth  not  fall 
away,"  1  Cor.  xiii.  8.  and,  by  chapter  vi.  verse  10,  of  the  Apocalypse, 
that  the  spirits  of  the  saints,  taken  up  unto  Christ,  do,  with  their  holy  de- 
sires, in  some  sort  help  forward  the  grace  and  goodness  of  God,  touching  the 
full  deliverance  of  the  church.  And  thus  we  acknowledge,  that  as  well  this 
and  other  places  of  the  same  Confession,  as  also  that  place  in  chap,  xxiii.  of 
the  Confession  of  Wirtemburg,  which  followeth  after,  in  the  Second  Section 
(  Of  the  Invocation  of  Saints, J  are  to  be  interpreted.  And  we  acknowledge  no 
other  intercession  or  entreating,  either  of  the  blessed  angels,  or  of  the  spirits 
of  holy  men  that  are  now  departed  from  us. 

f  What  books  these  be,  may  be  seen  out  of  the  French  and  Belgian  Con- 
fessions, where  they  are  all  reckoned  up  one  by  one.  And  though  in  the 
catalogue  of  the  books  of  the  New  Testament  there  are  some  to  be  found,  of 
which  there  hath  been  some  doubt  made  sometimes  by  the  ancient  doctors  of 
the  Church,  yet  at  length  by  the  common  consent  of  the  whole  Catholic  Church 
even  they  also  were  received  and  acknowledged  for  canonical.  And  therefore 
there  is  no  cause  why  they  should  now  be  refused  for  the  scruples  that  some 
make  about  them. 


14  THE    FIRST    SECTION. 

power  of  chief  bishops,  that  what  they,  according  to  their  own 
will,  give  out,  is  to  be  embraced  for  the  meaning  of  the  Holy 
Ghost ;  it  is  more  easily  said  than  proved.  "  The  w^hole  Scripture 
is  given  by  inspiration  of  God,  and  is  profitable  to  teach,  to  im- 
prove, to  correct,  and  to  instruct  in  righteousness  ;  that  the  man 
of  God  may  be  perfect,  being  thoroughly  prepared  to  every  good 
work."  "2  Tim  iii.  16,  17.  And,  "  I  have  called  you  friends;  for 
all  things  that  I  have  heard  of  my  Father,  have  I  made  known 
to  you."  John  xv.  15.  And  those  things  which  the  Apostles 
received  of  Christ,  those  have  they  by  their  preaching  published 
in  the  whole  world,  and  by  their  writings  delivered  them  to  pos- 
terity. It  is  a  plain  case,  therefore,  that  all  things  which  are 
needful  to  be  known  to  salvation,  are  contained  in  the  Prophets' 
and  Apostles'  writings.  '  He  hath  revealed  his  own  word  in  due 
season  by  preaching,  which  is  all  committed  to  me.  This  is  the 
preaching.  For  the  Gospel  containeth  things,  both  things  pre- 
sent, and  things  to  come  ;  as  honour,  piety,  and  faith  ;  yea,  and 
all  things  he  hath  jointly  comprised  in  this  one  word,  preaching.' 
Chrysostomus  ad  Titum.  Horn.  1.  Again,  '  Without  authority  of  the 
Scriptures,  babbling  hath  no  credit.'  Hieronymus  ad  Titum. 
Cap.  1.  '  For  seeing  the  Lord  Jesus  did  many  things,  all  are  not 
written  ;  as  the  same  holy  Evangelist  himself  witnesseth,  that  the 
Lord  Christ  both  said  and  did  many  things  which  are  not  writ- 
ten. But  those  things  were  selected  to  be  written,  which  seemed 
to  suffice  for  the  salvation  of  those  that  believe.'  Augustinus  super 
Joannem.  Tract.  40.  Cap.  11.  For  whereas  they  say  that  the 
right  of  expounding  the  Scripture  lieth  in  the  power  of  chief 
bishops,  it  is  evident  that  the  gift  of  expounding  the  Scripture 
is  not  of  man's  wisdom,  but  of  the  Holy  Ghost.  "  To  every 
man,"  saith  Paul,  "  is  given  the  manifestation  of  the  Spirit  to 
profit  withal  :  for  to  one  is  given  by  the  Spirit  the  word  of  wis- 
dom, &c.'  1  Cor.  xii.  7,  8.  But  the  Holy  Ghost  is  altogether  at 
liberty,  and  is  not  tied  to  a  certain  sort  of  men,  but  giveth  gifts 
to  men  according  to  his  own  good  pleasure.  "  O,  that  all  the 
people  had  power  to  prophesy,  and  that  the  Lord  would  put  his 
Spirit  upon  them  !"  Num.  xi.  29.  "  Deborah,  a  woman,  the  wife 
of  Lapidoth,"  is  raised  up  to  be  a  prophetess.  Judges  iv.  4.  Again, 
"  I  am  no  prophet,  nor  prophet's  son  ;  but  I  am  a  herdman,  and 
a  gatherer  of  wild  figs:"  Amos  vii.  14.  and  yet  Amos  received 
the  Holy  Ghost,  and  was  made  a  prophet.  "  All  these  things 
worketh   one   and  the    same    Spirit,   distributing  to  every  man   as 


OK    THE     HOLV    SCRIPTU  RK.  15 

lie  will."  1  Cor.  xii.  11.  Many  examples  also  do  witness  that 
chief  bishops  have  been  often  and  very  foully  deceived  :  where- 
fore the  gift  of  expounding  the  Scripture  is  not  so  tied  to  the 
Popes,  that  whosoever  shall  be  Pope  must  needs  rightly  expound 
the  Scripture  ;  but  the  true  meaning  of  the  Scripture  is  to  be 
sought  in  the  Scripture  itself,  and  among  those  that,  being  raised 
by  the  Spirit  of  God,  expound  Scripture  by  Scripture. 

Chapter  34.  Of  Councils. 
We  confess  that  Councils  ought  to  have  their  judgments  in  the 
church  concerning  the  holy  doctrine  of  religion,  and  that  the 
authority  of  lawful  Councils  is  great ;  but  the  authority  of  God's 
Word  must  needs  be  the  greatest.  For  although  the  church  have 
a  sure  promise  of  Christ's  continual  presence,  and  be  governed 
by  the  Holy  Ghost,  yet  not  every  assembly  of  men  may  be  taken 
for  the  true  church  :  and  albeit  never  so  many  seem  oftentimes 
to  come  together  in  the  name  of  Christ,  yet  few  are  chosen,  and 
all  have  not  faith.  And  as  it  is  wont  to  fall  out  in  civil  meetings, 
so  doth  it  also  in  meetings  of  the  church ;  that  for  the  most  part 
the  greater  side  overcometh  the  better.  Hitherto  may  be  added, 
that  the  Holy  Ghost  doth  not  make  men  in  this  life  not  subject 
to  sin,  but  leaveth  in  them  many  and  sundry  infirmities.  Examples 
also  witness,  that  not  only  the  Popes,  but  also  Councils,  have 
been  deceived.  Wherefore,  seeing  that  the  doctrine  of  the  Apostles 
and  Prophets  is  confirmed  of  God,  the  sentence  of  no  one  man,  nor 
of  any  assembly  of  men,  is  to  be  received  simplv  without  trial,  for 
the  oracle  of  the  Holy  Ghost :  but  it  is  to  be  laid  to  the  rule  of  the 
Prophets'  and  Apostles'  doctrine,  that  that  which  agreeth  there- 
with, may  be  acknowledged ;  and  that  which  is  contraiy  thereunto, 
may  be  confuted.  "  If  we,  or  an  angel  from  heaven,  preach  unto 
you  a  Gospel  beside  that,  which  we  have  preached  unto  you,  let 
him  be  accursed."  Gal.  i.  8.  And,  "  Believe  ye  not  every  spirit, 
but  try  the  spirits,  whether  they  be  of  God."  1  John  iv.  1.  Again, 
"Try  all  things,  and  keep  that  which  is  good."  1  Thess.  v.  21. 
Augustine,  against  IMaximius,  a  Bishop  of  the  Arians,  in  his  3rd 
book,  chapter  14,  saith,  '  But  now  am  I  neither  to  cite  the  Council 
of  Nice,  nor  you  the  Council  of  Arimine,  as  it  were  to  prejudice 
the  matter  ;  neither  am  I  bound  by  the  authority  of  the  one,  nor 
you  by  the  authority  of  the  other :  with  authorities  of  Scriptm'e, 
which  are  witnesses  not  proper  to  any  one,  but  common  to  us  both, 
let  matter  with  matter,  cause  with  cause,  reason  with  reason,  &c.' 


16  THE    FIRST    SECTION. 

And  Panorniitan,  in  the  Chapter,  Significasti  extr.  de  elect io. :  'In 
things  concerning  faith,  even  the  verdict  of  one  private  man  were 
to  be  preferred  before  the  Pope's,  if  he  were  led  with  better  warrants 
of  the  Old  and  New  Testament  than  the  Pope.'  And  Gerson,  in 
the  first  part  about  Tfial  of  Doctrines :  '  The  first  truth  should 
stand  ;  that  if  there  be  a  plain  private  man,  sufficiently  instructed  in 
holy  Scripture,  more  credit  were  to  be  given  in  a  case  of  doctrine 
to  his  assertion,  than  to  the  Pope's  definitive  sentence.  For  it  is 
plain,  that  the  Gospel  is  more  to  be  believed  than  the  Pope.  If 
then  a  man,  so  learned,  teach  any  truth  to  be  contained  in  the 
Gospel,  where  the  Pope  were  either  ignorant,  or  wUlingly  deceived, 
it  is  clear  whose  judgment  were  to  be  preferred.'  And  a  little  after  : 
'  Such  a  learned  man  ought,  in  that  case,  while  a  general  Council 
were  holden  at  which  he  himself  were  present,  to  set  himself  against 
it,  if  he  should  perceive  the  greater  part,  of  malice  or  ignorance,  to 
incline  to  that  which  is  contrary  to  the  Gospel.' 

Chapter  34.     Of  Ecclesiastical  Writers. 

"  Rise  up  before  an  hoary  head,"  saith  the  Scripture,  "  and 
reverence  the  person  of  an  old  man."  Levit.  xix.  32.  We  do  there- 
fore reverence  the  grey  hairs  of  our  ancestors,  who,  ever  since 
■the  Gospel  began  to  be  revealed  and  published,  have  in  the  world 
taken  upon  them  the  travail  of  furthering  the  church,  not  only  by 
preaching,  but  also  by  public  writings ;  that  their  posterity  might, 
from  the  apostles,  even  unto  this  time,  have  manifest  and  certain 
testimonies  of  the  holy  doctrine.  And  we  so  embrace  their  wri- 
tings, as  both  the  holy  Scripture  alloweth  us  to  use  man's  autho- 
rity, and  as  themselves  would  have  their  writings  acknowledged. 
You,  my  fi-iends,  say,  that  "  In  the  ancient  is  wisdom,  and  in  the 
length  of  days  is  understanding  :  "  but  I  say  unto  you,  that  "  With 
him,"  to  wit,  with  the  Lord  our  God,  "  is  wisdom  and  strength  ;  he 
hath  counsel  and  understanding."  Job  xii.  12,  13.  And,  "  Let  the 
prophets  speak,  two  or  three,  and  let  the  rest  judge."  1  Cor.  xiv. 
29.  And,  "  Try  all  things,  and  keep  that  which  is  good."  1  Thess. 
v.  21.  '  It  is  not  lawful  for  us  to  bring  in  anything  of  our  own 
head  ;  no,  not  so  much  as  to  take  that  which  any  man  hath  brought 
in  of  his  own  head.  We  have  the  Apostles  of  the  Lord  for  authors, 
who  chose  nothing  of  their  own  heads  which  they  might  bring  in : 
but  the  discipline  which  they  received  of  Christ,  they  faithfully 
delivered  to  all  nations.'  TertulUani  LibeUus  de  Prcescriptiofiibus 
Hareticorum.     And  Augustine  saith,  'Neither  ought  we  to  esteem 


OF    THE    HOLY    SCRIPTURE.  17 

of  the  writings  of  any  men,  although  they  be  Catholic  and  com- 
mendable persons,  as  of  the  canonical  Scriptures ;  as  though  it  were 
not  lawful  (vieldiiig  them  that  reverence  which  is  due  unto  such 
men)  to  disallow  and  refuse  something  in  their  writings,  if  perchance 
we  find  that  they  have  thought  otherwise  than  the  truth  is  under- 
stood either  of  others,  or  of  ourselves,  through  the  gift  of  God. 
Such  am  I  in  other  men's  writings,  as  I  would  have  them  construers 
of  mine.'  Epistola  ad  Fortunatum.  Distinct.  8.  Again,  '  Be  thou  not 
tied  to  my  writings,  as  it  were  to  the  canonical  Scriptures  ;  but  in  the 
canonical  Scriptures,  that  which  thou  didst  not  believe,  when  thou 
hast  found  it,  believe  it  incontinently  ;  but  in  mine,  that  which  thou 
thoughtest  to  be  undoubtedly  true,  unless  thou  perceive  it  to  be  true 
indeed,  hold  it  not  resolutely.'  De  Trinitate.  ProcBm.  in  Lib.  3.  And 
again,  '  I  neither  can  nor  ought  to  deny,  that,  as  in  those  who  have 
gone  before,  so  also  in  so  many  slender  works  of  mine,  there  are 
many  things,  which  may  with  upright  judgment  and  no  rashness  be 
blamed.'  Ad  Vincentium.  Lib.2.  And  again,  'I  have  learned  to  give 
this  reverence  to  those  writers  alone,  which  are  now  called  canonical.* 
And  afterwards  "  But  I  so  read  others,  that,  be  they  never  so  holy,  or 
never  so  learned,  I  do  not  therefore  think  it  true,  because  they  have  so 
thought,  but  because  they  could  persuade  me  by  other  authors,  or 
by  canonical,  or  at  least  by  probable  reasons,  which  disagree  not 
from  the  truth.'  In  Epistola  ad  Hieronymum.  And  in  another  place, 
'  Who  knoweth  not  that  holy  Scripture,  &c.'  And,  '  Do  not,  brother, 
against  so  many  divine,  &c.'  De  Unico  Baptismo,  in  Epistola  ad  Vin- 
centium. For  these  places  are  known  even  out  of  the  Pope's  own 
decrees. 

XI.  —  From  the  Confession  of  Sueveland. 
Article  1.  Section  1.  Whence  Sermons  are  to  be  taken. 
First,  a  controversy  being  raised  amongst  the  learned  about  cer- 
tain articles  of  Christian  doctrine,  when  as  the  people  with  us  were 
dangerously  divided  by  reason  of  contrary  preachings,  we  charged 
our  preachers,  that  they  should  henceforth  broach  nothing  to  the 
people  in  any  Sermon,  which  either  is  not  taught  in  the  Scriptures 
of  God,  or  hath  not  sure  ground  thereout ;  as  it  was  openly  decreed 
in  the  Assembly  holden  at  Nuremberg,  in  the  twenty- second  vear, 
after  the  smaller  account ;  which,  moreover,  is  also  the  opinion  of 
all  the  holy  fathers.  For  seeing  St.  Paul  writeth,  that  "  The  Scrip- 
ture given  by  inspiration  of  God  is  profitable  to  teach,  to  improve, 
to  correct,  and  to  instruct,  that  the  man  of  God  may  be  absolute, 

c 


18  THE    SECOND    SECTION. 

being  made  perfect  to  every  good  work;"  2  Tim.  iii.  16,  17.  we 
could  not  determine  any  otherwise,  but  that  it  was  meet,  that  we 
also,  being  in  danger  of  schism,  should  fly  to  that  holy  Scripture,  to 
which  in  times  past  not  only  the  holy  fathers,  bishops,  and  princes, 
but  also  the  children  of  God  everywhere,  in  such  extremity,  have 
always  resorted.  For  St,  Luke  witnesseth,  not  without  singular 
commendation  of  the  Thessalonians,  that  they  compared  the  Gospel 
they  had  heard  of  the  Apostle  with  the  Scripture,  and  tried  it.* 
Paul  also  warneth  his  scholar  Timothy,  that  he  exercise  himself 
very  diligently  in  the  Scriptures  ;  2  Tim.  iii.  14.  and  this  holy 
Scripture  was  had  in  so  high  reputation  of  all  holy  bishops  and 
doctors,  that  neither  any  bishop  desired  to  have  his  ordinances 
obeyed,  nor  any  doctor  his  writings  believed,  except  he  had  thereout 
approved  them.  And,  surely,  seeing  St.  Paul  doth  plainly  testify, 
that  "  by  the  holy  Scripture  the  man  of  God  is  made  absolute  and 
perfect  to  every  good  work;"  2  Tim.  iii.  16,  17.  no  part  of  Christian 
truth  and  sound  doctrine  can  be  wanting  to  him,  who,  with  all  his 
might,  laboureth  to  follow  and  embrace  the  Scripture  of  God. 


THE    SECOND    SECTION. 

OF  GOD,  IN  ESSENCE  ONE,  IN  PERSONS  THREE;  AND  OF 
THE  TRUE  WORSHIP  OF  GOD. 

I.  —  From    the    latter    Confession    of    Helvetia. 
Chapter  3.      Of  God ;  the  Unity  and  the  Trinity. 

We  believe  and  teach,  that  God  is  one  in  essence  or  nature,  sub- 
sisting by  himself,  all-sufficient  in  himself,  invisible,  without  a  body, 
infinite,  eternal,  the  Creator  of  all  things  both  visible  and  invisible, 
the  chiefest  good,  living,  quickening  and  preserving  all  things.  Al- 
mighty, and  exceeding  wise,  gentle  or  merciful,  just  and  true.  And 
we  detest  the  multitude  of  gods,  because  it  is  expressly  written, 
"  The  Lord  thy  God  is  one  God."  Deut.  vi.  4.     "  I   am   the  Lord 

*  This  is  evidently  a  mistake.  The  writer  of  the  Acts  of  the  Apostles 
would  commend  the  Bereans  in  preference  to  the  Thessalonians,  as  "  receiving 
the  word  with  all  readiness  of  mind,  and  searching  the  Scriptures  daily, 
whether  these  things  were  so."  Acts  xvii.  10,  11.  The  mistake  exists  in  the 
original  Confession.  — Editor. 


OF    COD.  19 

thy  God,  thou  ?halt  have  no  strange  gods  before  my  face."  Exod. 
XX.  2,  3.  "  I  am  the  Lord,  and  there  is  none  other ;  beside  me 
there  is  on  god.  Am  not  I  the  Lord,  and  there  is  none  other  beside 
me  alone  }  a  just  God,  and  a  Saviour,  there  is  none  beside  me," 
Isa.  xlv.  2L  "I  the  Lord,  Jehovah,  the  merciful  God,  gracious,  and 
long-suffering,  and  abundant  in  goodness  and  truth,  &c."  Exod. 
xxxiv    6. 

We  nevertheless  believe  and  teach,  that  the  same  infinite,  one,  and 
indivisible  God,  is  in  persons  inseparably  and  without  confusion  dis- 
tinguished into  the  Father,  the  Son,  and  the  Holy  Ghost  :  so,  as  the 
Father  hath  begotten  the  Son  from  everlasting ;  the  Son  is  begotten 
by  an  unspeakable  manner;  and  the  Holy  Ghost  proceedeth  from 
them  both,  and  that  from  everlasting,  and  is  to  be  worshipped  with 
them  both.  So  that  there  be  not  three  Gods,  but  three  persons, 
consubstantial,  co-eternal,  and  co-equal ;  distinct,  as  touching  their 
persons ;  and,  in  order,  one  going  before  another,  yet  without  any  in- 
equality. For,  as  touching  their  nature  or  essence,  they  are  so* 
joined  together,  that  they  are  but  one  God  ;  and  the  divine  essence 
is  common  to  the  Father,  the  Son,  and  the  Holy  Ghost.  For  the 
Scripture  hath  delivered  unto  us  a  manifest  distinction  of  persons  : 
the  angel,  among  other  things,  saying  thus  to  the  blessed  Virgin, 
"  The  Holy  Ghost  shall  come  upon  thee,  and  the  power  of  the 
Highest  shall  overshadow  thee,  and  that  holy  thing  which  shall  be 
born,  shall  be  called  the  Son  of  God."  Luke  i.  35.  Also,  in  the 
baptism  of  Christ,  a  voice  was  heard  from  heaven,  saying,  "  This  is 
ray  beloved  Son."  Mat.  iii.  17.  The  Holy  Ghost  also  appeared 
"  in  the  likeness  of  a  dove."  John  i.  32.  And  when  the  Lord  him- 
self commanded  to  baptize,  he  commanded  to  baptize  "  in  the  name 
of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost."  Mat. 
xxviii.  19.  In  like  sort  elsewhere  in  the  Gospel  he  said,  "  The 
Father  will  send  the  Holy  Ghost  in  my  name."  John  xiv.  26.  Again 
he  saith,  "  When  the  Comforter  shall  come,  whom  I  will  send  unto 
you  from  the  Father,  the  Spirit  of  Truth,  who  proceedeth  from  the 
the  Father,  he  shall  bear  witness  of  me,  &c."  John  xv.  26.  To  be 
short,  we  receive  the  Apostles'  Creed,  because  it  delivereth  unto  us 
the  true  faith. 

*  Lest  any  man  should  slander  us,  as  though  we  did  make  the  persons  all 
existing  together,  but  not  all  of  the  same  essence,  or  else  did  make  a  God  of 
divers  natures  joined  together  in  one,  you  must  understand  this  joining  to- 
gether, so  as  that  all  the  persons  (though  distinct  one  from  the  other  in  pro- 
perties) be  yet  but  one  and  the  same  whole  Godhead  ;  or  so,  that  all  and  every 
of  the  persons  have  the  whole  and  absolute  Godhead. 

c  2 


20  THE    SECOND    SECTION. 

We  therefore  condemn  the  Jews,  and  the  Mahometans,  and  all 
those  that  blaspheme  those  Trinity,  which  is  sacred,  and  only  to  be 
adored.  We  also  condemn  all  heresies  and  heretics,  which  teach 
that  the  Son  and  the  Holy  Ghost  are  God  only  in  name;  also,  that 
there  is  in  the  Trinity  something  created,  and  that  serveth  and  mi- 
nistereth  unto  another ;  finally,  that  there  is  in  it  something  unequal, 
greater  or  less,  corporal  or  corporally  fashioned,  in  manners  or  in 
will  divers,  either  confounded  or  sole  by  itself :  as  if  the  Son  and 
Holy  Ghost  were  the  affections  and  proprieties  of  one  God  the 
Father  ;  as  the  Monarchists,  the  Novatians,  Praxeas,  the  Patripas- 
siane,  Sabellius,  Samosatenus,  Astius,  Macedonius,  Arius,  and  such 
like  have  thought. 

Chapter  4.  Of  Idols ;  or,  Images  of  God,  of  Christ,  and  of  Saints. 
And  because  God  is  an  invisible  Spirit,  and  an  incomprehensible 
Essence,  he  cannot  therefore  by  any  art  or  image  be  expressed.  For 
which  cause  we  fear  not,  with  the  Scripture,  to  term  the  images  of 
God  mere  lies.  We  do  therefore  reject  not  only  the  idols  of  the 
Gentiles,  but  also  the  images  of  Christians.  *  For  although  Christ 
took  upon  him  man's  nature,  yet  he  did  not  therefore  take  it,  that  he 
might  set  forth  a  pattern  for  carvers  and  painters.  He  denied  that 
he  came  "  to  destroy  the  law  and  the  prophets:*'  Mat.  v.  17.  but 
images  are  forbidden  in  the  law  and  the  prophets.  He  denied  that 
his  bodily  presence  would  any  whit  profit  the  church.  Deut.  iv.  15. 
Isa.  xliv.  9.  He  promiseth  that  "  He  would  by  his  Spirit  be  present 
with  us  for  ever  :"  John  xvi.  7.  2  Cor.  v.  5.  who  would  then  believe 
that  the  shadow  or  picture  of  his  body  doth  any  whit  benefit  the 
godly  ?  And  seeing  that  he  abideth  in  us  by  his  Spirit,  "  We  are 
therefore  the  temples  of  God:"  1  Cor.  iii.  16.  but  "what  agree- 
ment hath  the  temple  of  God  with  images?"  2  Cor.  vi.  16.  And 
seeing  that  the  blessed  spirits,  and  saints  in  heaven,  while  they  lived 
here,  abhorred  all  worship  done  unto  themselves.  Acts  iii.  12.  and 
xiv.  15.  Rev.  xix.  10.  and  xxii.  9.  and  spake  against  images;  who 
can  think  it  likely,  that  thesaints  in  heaven,  and  the  angels,  are 
delighted  with  their  own  images,  whereunto  men  do  bow  their  knees, 
uncover  their  heads,  and  give  such  other  like  honour  ? 

But  that  men  might  be  instructed  in  religion,  and  put  in  mind  of 
heavenly  things,  and  of  their  own  salvation,  the  Lord  commanded 

*  By  Chiistiiins,  uiidcistand  such  as  call  themselves  Christians  indeed,  but 
yet  do  retain  the  use  of  images  for  the  service  of  religion,  against  the  express 
commandment  of  God. 


OF    GOD.  2T 

to  "  preach  the  Gospel ;"  Mark  xvi.  15.  not  to  paint,  and  instruct  the 
laity  by  pictures  :  he  also  instituted  sacraments,  but  he  no  where 
appointed  images.  Furthermore,  in  every  place,  which  way  soever 
we  turn  our  eyes,  we  may  see  tlic  lively  and  true  creatures  of  God, 
which  if  they  be  marked,  as  is  meet,  they  do  much  more  effectually 
move  the  beholder  than  all  the  images,  or  vain,  unmoveable,  rotten, 
and  dead  pictures,  of  all  men  whatsoever  ;  of  which  the  Prophet 
spake  truly,  "  They  have  eyes,  and  see  not,  &c."  Psal.  cxv.  5. 
Therefore  we  approve  the  judgment  of  Lactantius,  an  ancient  writer, 
who  saith,  '  Undoubtedly  there  is  no  religion,  wheresoever  there  is 
a  picture.'  And  we  affirm  that  the  blessed  Bishop  E2)iphanius  did 
well,  who,  finding  on  the  church-doors  a  vail,  that  had  painted  on  it 
the  picture  as  it  might  be  of  Christ,  or  of  some  saint  or  other,  he  cut 
and  took  it  away  ;  for  that,  contrary  to  the  authority  of  the  Scrip- 
tures, he  had  seen  the  picture  of  a  man  to  hang  in  the  Church  of 
Christ :  and  therefore  he  charged  that  from  thenceforth  no  such 
vails,  which  were  contrary  to  our  religion,  should  be  hanged  up  in 
the  Church  of  Christ,  but  that  rather  such  scruple  should  be  taken 
away,  which  was  unworthy  the  Church  of  Christ,  and  all  faithful 
people.  Moreover  we  approve  this  sentence  of  St.  Augustine,  '  Let 
not  the  worship  of  men's  works  be  a  religion  unto  us.  For  the 
workmen  themselves  that  make  such  things  are  better ;  whom  yet 
we  ought  not  to  worship.'  De  Vera  Religione.  Cap.  55. 

Chapter  5.     Of  the  adoring,  worshipping,  and  invocating  of  God, 
through  the  only  Mediator,  Jesus  Christ. 

We  teach  men  to  adore  and  worship  the  true  God  alone.  This 
honour  we  impart  to  none,  according  to  the  commandment  of  the 
Lord,  "  Thou  shalt  adore  the  Lord  thy  God,  and  him  alone  shalt 
thou  worship,"  or,  "  him  only  shalt  thou  serve."  Matt.  iv.  10. 
Surely  all  the  prophets  inveighed  earnestly  against  the  people  of 
Israel,  whensoever  they  did  adore  and  worship  strange  gods,  and 
not  the  one  only  true  God.  But  we  teach  that  "  God  is  to  be 
adored  and  worshipped,"  as  himself  hath  taught  us  to  worship  him, 
to  wit,  "in  spirit  and  truth;"  John  iv.  24.  not  with  any  super- 
stition, but  with  sincerity,  according  to  his  word,  lest  at  any  time 
he  also  say  unto  us,  "  Who  hath  required  these  things  at  your 
hands?  "  Isa.  i.  12.  For  Paul  also  saith,  "  God  is  not  worshipped 
with  men's  hands,  as  though  he  needed  any  thing,  &c."  Acts  xvii. 
25.  We,  in  all  dangers  and  casualties  of  life,  call  on  him  alone, 
and  that  by  the  mediation  of  the  only  Mediator,  and  our  Intercessor, 


22  THE    SECOND    SECTION. 

Jesus  Christ.  For  it  is  expressly  commanded  us,  "  Call  upon  me 
in  the  day  of  trouble,  and  I  will  deliver  thee,  and  thou  shalt  glorify 
me."  Psal.  1.  15.  Moreover,  the  Lord  hath  made  a  most  large 
promise,  saying,  "  Whatsoever  ye  shall  ask  of  my  Father,  he  shall 
give  it  you."  John  xvi.  23.  And  again,  "  Come  unto  me,  all  ye 
that  labour  and  are  heavy  laden,  and  I  will  refresh  you."  Matt.  xi. 
28.  And  seeing  it  is  written,  "  How  shall  they  call  upon  him,  in 
whom  they  have  not  believed  ?  "  Rom.  x.  14.  and  we  do  believe  in 
God  alone ;  therefore  we  call  upon  him  only,  and  that  through  Christ. 
For,  "  There  is  one  God,"  saith  the  Apostle,  "  and  one  Mediator 
between  God  and  men.  Christ  Jesus."  1  Tim.  ii.  5.  Again,  "  If 
any  man  sin,  we  have  an  advocate  with  the  Father,  Jesus  Christ 
the  righteous,  &c."  1  John  ii.  1.  Therefore  we  do  neither  adore, 
worship,  nor  pray  unto  the  saints  in  heaven,  or  to  other  gods ;  nei- 
ther do  we  acknowledge  them  for  our  intercessors  or  mediators, 
before  the  Father  in  heaven.  For  God  and  the  Mediator  Christ 
do  suffice  us,  neither  do  we  impart  unto  others  the  honour  due  to 
God  alone  and  to  his  Son  :  because  he  hath  plainly  said,  "  I  will  not 
give  my  gloiy  to  another ;  "  Isa.  xlii.  8.  and  because  Peter  hath 
said,  "  There  is  no  other  name  given  unto  men,  whereby  they  must 
be  saved,  but  the  name  of  Christ."  Acts  iv.  12.  In  which,  doubtless, 
they  that  rest  by  faith,  do  not  seek  any  thing  without  Christ. 

Yet  for  all  that,  we  do  neither  despise  the  saints,  nor  think  basely 
of  them.  For  we  acknowledge  them  to  be  the  lively  members  of 
Christ,  the  friends  of  God,  who  have  gloriously  overcome  the  flesh 
and  the  world.  We  therefore  love  them  as  brethren,  and  honour 
them  also  ;  yet  not  with  any  worship,  but  with  an  honourable  opinion 
of  them,  and,  to  conclude,  with  just  praises  of  them.  We  also  do  imi- 
tate them.  For  we  desire  with  most  earnest  aifections  and  prayers, 
to  be  followers  of  their  faith  and  virtues ;  to  be  partakers  also  with 
them  of  everlasting  salvation  ;  to  dwell  together  with  them  ever- 
lastingly with  God,  and  to  rejoice  with  them  in  Christ.  And  in 
this  point,  we  approve  that  saying  of  St.  Augustine,  in  his  book 
De  Vera  Religione ;  'Let  not  the  worship  of  men  departed  be  any 
religion  unto  us.  For  if  they  have  lived  holily,  they  are  not  so  to 
be  esteemed,  as  that  they  seek  such  honours  ;  but  they  wiU  have  us 
to  worship  him,  by  whose  illumination  they  rejoice  that  we  are 
fellow-servants,  as  touching  the  reward.  They  are  therefore  to  be 
honoured  for  imitation,  not  to  be  worshipped  for  religion's  sake, 
&c.*  And  we  much  less  believe  that  the  relics  of  saints  are  to  be 
adored  or  \vorshij)pcd.     Those  ancient  holy  men  seemed  sufficiently 


OF    GOD.  23 

to  have  honoured  their  dead,  if  they  had  honestly  committed  their 
bodies  to  the  earth,  after  that  the  soul  was  gone  up  into  heaven  : 
and  they  thought  that  the  most  noble  relics  of  their  ancestors  were 
their  virtues,  doctrine,  and  faith  ;  which  as  they  commended  with 
the  praise  of  the  dead,  so  they  cUd  endeavour  to  express  the  same 
so  long  as  they  lived  upon  earth.  Those  ancient  men  did  not 
swear  but  by  the  name  of  the  only  Jehovah,  as  it  is  commanded  by  the 
law  of  God.  Therefore,  as  we  are  forbidden  to  "  swear  by  the 
name  of  strange  gods,"  Exod.  xxiii.  13.  Josh,  xxiii.  7.  so  we  do 
not  swear  by  saints,  although  w-e  be  requested  thereunto.  We 
therefore  in  all  these  things  do  reject  that  doctrine,  which  giveth 
too  much  unto  the  saints  in  heaven. 

II. — From  the  former  Confession  of  Helvetia. 

Art.  6.  We  thus  think  of  God :  that  he  is  one  in  substance,  three 
in  persons,  and  almighty  :  who,  as  he  hath  by  the  Word,  that  is, 
his  Son,  made  aU  things  of  nothing  ;  so  by  his  Spirit  and  providence, 
he  doth  justly,  truly,  and  most  wisely  govern,  preserve,  and  cherish, 
all  things. 

Art.  11,  totoards  the  end.  Who,  as  he  is  the  only  Mediator,  Inter- 
cessor, and  sacrifice,  also  our  High  Priest,  Lord,  and  King ;  so  we 
acknowledge,  and  with  the  whole  heart  believe,  that  he  alone  is  our 
atonement,  redemption,  satisfaction,  expiation,  wisdom,  protection, 
and  deliverance ;  simply  rejecting  herein  all  means  of  life  and  sal- 
vation,* besides  this  Christ  alone. 

III.  —  From  the  Confession  of  Basle. 

Art.  1.  Sect.  1.  We  beheve  in  God  the  Father,  in  God  the  Son,  in 
God  the  Holy  Ghost,  the  holy  divine  trinity  :  three  Persons,  and  one 
Eternal,  Almighty  God,  in  essence  and  substance,  and  not  three 
Gods.  (And  in  the  marginal  note  is  added :  Tliis  is  proved  by  many 
places  of  the  whole  Scripture  of  the  Old  and  New  Testament.) 

Art.  10,  Sect.  3.  near  the  beginning .  Therefore  we  mislike  the  wor- 

*  Understand  it  thus  :  that  here  are  exchided  and  condemned  all  those 
means  that  used  to  be  matched  with  or  made  inferior  unto  Christ,  by  such 
as  be  superstitious ;  and  not  instrumental  means,  ordained  by  the  word  of 
God,  whose  help  God  doth  so  use,  that  the  whole  force  of  the  outward 
ministry  is  to  be  ascribed  to  God  alone,  as  is  plainly  set  down  afterward  in  the 
12th  Section,  in  the  declaration  of  this  self-same  Confession,  where  it  entreateth 
of  the  Ministry  and  Sacrifices. 


24  THE    SECOND    SECTION. 

ship  and  invocation  of  dead  men,  the  worshipping  of  saints,  and  setting 
up  of  images,  with  such  Uke  things.  (And  in  the  same  place,  in  the 
marginal  note  upon  the  word,  Saints  :  Nevertheless,  we  confess 
that  they  serve  in  God's  presence,  and  that  they  reign  with  Christ 
everlastingly,  because  they  acknowledged  Christ,  and  both  in  deed 
and  w^ord  confessed  him  to  be  their  Saviour,  redemption,  and  right- 
eousness, without  any  addition  of  man's  merit.  For  this  cause  do 
we  praise  and  commend  them,  as  those  who  have  obtained  grace  at 
God's  hand,  and  are  now  made  heirs  of  the  everlasting  kingdom  : 
yet  do  we  ascribe  all  this  to  the  glory  of  God  and  of  Christ.) 

Art.  1 1 .  Sect.  1 .  We  plainly  protest  that  we  condemn  and  re- 
nounce all  strange  and  erroneous  doctrines,  which  the  spirits  of  errors 
bring  forth,  &c.  And  Section  2  of  the  same  Article.  We  condemn  that 
doctrine  which  saith,  that  we  may  in  no  case  swear,  although  God's 
glory  and  the  love  of  our  neighbour  require  it.  (And  in  the  mar- 
ginal note  upon  the  word,  Swear  :  It  is  lawful  to  use  an  oath  in  due 
time.  For  God  hath  commanded  this  in  the  Old  Testament,  and 
Christ  hath  not  forbidden  it  in  the  New  ;  yea,  Christ  and  the 
Apostles  did  swear.) 

IV. — From  the  Confession   of  Bohemia,  or  the  Waldenses. 
Chapter  3.     0/  the  Unity  of  the  Divine  Essence,  and  of  the  Three 

Persons. 
Out  of  this  fountain  of  Holy  Scripture,  and  Christian  instruc- 
tion, according  to  the  true  and  sound  understanding  and  mean- 
ing of  the  Holy  Ghost,  our  men  teach  by  faith  to  acknowledge, 
and  with  the  mouth  to  confess,  that  the  Holy  Trinity,  to  wit,  God 
the  Father,  the  Son,  and  the  Holy  Ghost,  are  three  distinct  persons  : 
but  in  essence,  one  only  true,  alone,  eternal,  almighty,  and  incom- 
pi-ehensible  God,  of  one  equal  indivisible  Divine  essence  ;  "  of  whom, 
through  whom,  and  in  whom  are  all  things  ;"  Rom.  xi.  36.  who  loveth 
and  rewardeth  righteousness  and  virtue,  but  hateth  and  punisheth 
all  iniquity  and  sin.  According  to  this  faith,  men  are  taught 
to  acknowledge  the  wonderful  works  of  God,  and  those  pro- 
perties which  are  peculiar  to  each  person  of  the  Holy  Trinity,  and  of 
the  Divine  Unity,  and  to  acknowledge  the  sovereign  and  infinite 
power,  wisdom,  and  goodness  of  the  one  only  God :  out  of  which 
also  ariseth  and  proceedeth  the  saving  knowledge,  as  well  of  the 
essence,  as  of  the  will  of  God.  One  kind  of  works  or  properties  of 
the  three  persons  of  the  Godhead  (by  which  they  arc  discerned  one 
from  the  other)  are  the  inward,  eternal,  and  hypostatical  properties. 


which  always  remain  immutable,  and  arc  only  apprehended  by  the 
eyes  of  faith  ;  and  are  these  : — 

That  the  Father,  as  the  fountain  and  well-spring  of  the  Godhead, 
M-om  all  eternity  begetteth  the  Son,  equal  to  himself;  and  that  him- 
self remaineth  not  begotten ;  neither  yet  is  he  the  person  of  the  Son, 
seeing  he  is  a  person  begetting,  not  begotten.  The  Son  is  begotten  of 
the  eternal  Father,  from  all  eternity,  true  God  of  God  :  and  in  that  he 
is  a  person,  he  is  not  the  Father,  but  the  Son  begotten  of  the  essence 
or  nature  of  the  Father,  and  con-substantial  with  him  :  which  Son, 
in  the  fulness  of  time,  which  he  had  before  appointed  for  this  pur- 
pose, himself  alone,  in  that  he  is  the  Son,  took  unto  him  our  nature,  of 
the  blessed  Virgin  Mary,  and  united  it  into  one  person  with  the 
Godhead ;  whereof  we  shall  speak  afterward.  But  the  Holy  Ghost 
proceedeth  from  the  Father  and  the  Son ;  and  so  he  is  neither  the 
Father  nor  the  Son,  but  a  person  distinct  from  them,  eternal,  and 
the  substantial  love  of  the  Father  and  of  the  Son,  surpassing  all 
admiration.  These  three  persons  are  one  true  God,  as  is  aforesaid. 
The  other  kind  of  works  in  these  persons,  and  in  the  unity  of  the 
Godhead,  issueth  as  it  were  into  open  sight  out  of  the  Divine  essence 
and  the  persons  thereof ;  in  which  being  distinct,  they  have  mani- 
fested themselves.  And  these  are  three.  The  first  is  the  wonderful 
work  of  Creation,  which  the  Creeds  do  attribute  to  the  Father.  The 
second  is  the  work  of  Redemption,  which  is  proper  to  Christ.  The 
third  is  the  work  of  Sanctification,  which  is  ascribed  to  the  Holy 
Ghost ;  for  which  cause,  he,  in  the  Apostles'  Creed,  is  peculiarly 
called  Holy.  And  yet  all  these  are  the  proper  works  of  one  true 
God,  and  that  of  him  alone,  and  none  other  :  to  wit,  the  Father,  the 
Son,  and  the  Holy  Ghost. 

This  true  and  absolute  faith,  and  difficult  knowledge  of  God, 
as  well  concerning  his  nature  as  his  will,  is  comprehended 
and  contained  in  the  aforenamed  Catholic  and  Apostolical  Creed, 
and  in  the  Decree  of  the  Nicene  Council  agreeing  there- 
with, and  in  many  other  sound  decrees,  and  also  in  Athanasius's 
Confession :  all  which  we  judge  and  profess  to  be  tnie.  But  it 
hath  everlasting  and  sure  grounds  on  which  it  relieth,  and  most 
weighty  reasons  by  which  it  is  out  of  the  Holy  Scripture  convinced 
to  be  true.  As  by  that  manifestation  wherein  the  whole  Trinity 
shewed  itself,  when  Christ  the  Lord  was  baptized  in  Jordan.  Matt, 
iii.  16,  17.  By  the  commandment  of  Christ,  that  in  the  name 
of  the  persons  of  the  same  Holy  Trinity,  all  people  must  be  bap- 
tized and  instructed  in  the  faith.  Matt,  xxviii.  19.    Also,  bv  Christ's 


26  THE    SKCOND    SECTION. 

words,  when  he  saith,  "  The  Holy  Ghost,  the  Comforter,  whom  the 
Father  will  send  in  my  name,  shall  teach  you  all  these  things :  " 
John  xiv.  26.  and  before  these  words  he  saith,  "  I  will  pray  the 
Father,  and  he  will  give  you  another  Comforter,  who  shall  be  with 
you  for  ever,  even  the  Spirit  of  truth."  Verses  16,  17. 

Besides,  we  teach,  that  this  only  true  God,  one  in  essence  and 
in  divine  nature,  and  three  in  persons,  is  above  all  to  be  honoured 
with  high  worship,*  as  chief  Lord  and  King,  who  ruleth  and 
reigneth  always  and  for  ever  ;  and  especially  after  this  sort,  that  we 
look  unto  him  above  all,  and  put  all  our  confidence  in  him  alone  ; 
and  offering  unto  him  all  subjection,  obedience,  fear,  faith,  love, 
and  generally  the  service  of  the  whole  inward  and  outward  divine 
worship,  do  indeed  sacrifice  and  perform  it,  under  pain  of  losing 
everlasting  salvation :  as  it  is  written,  "  Thou  shalt  worship  the 
Lord  thy  God,  and  him  only  shalt  thou  serve  :  "  Deut.  vi.  13. 
and  again,  "  Thou  shalt  love  the  Lord  thy  God  with  all  thy  heart, 
with  all  thy  soul,  with  all  thy  mind,"  Matt.  xxii.  37.  and,  to  be 
short,  "  with  all  thy  might ;"  Mark  xii.  30.  as  well  of  the  inward 
as  outward  powers  :  to  whom  be  glory  from  this  time  forth  for  ever- 
more.    Amen. 

Chapter  17.  Of  Holy  Men,  and  their  Worship. 
As  touching  holy  men,  it  is  taught,  first,  that  no  man  from  the 
beginning  of  the  world  unto  this  time  either  was,  or  now  is,  or  can 
be  henceforth  unto  the  end,  sanctified  by  his  works  or  holy  actions  : 
according  to  the  saying  of  Moses,  the  faithful  servant  of  the  Lord, 
when  he  cried  out  unto  the  Lord,  "  O  Lord,  in  thy  sight  no  man  is 
innocent ;"  Exod.xxxiv.  9.  that  is,  perfectly  holy.  And  in  the  book 
of  Job,  it  is  written,  "What  is  man,  that  he  should  be  undefiled, 
and  he  that  is  born  of  a  woman,  that  he  should  appear  just  .^  "  (to 
wit,  before  God.)  "  Behold,  among  his  saints,  none  is  immutable, 
-and  the  heavens  are  not  clean  in  his  sight :  how  much  more  abomi- 
nable and  unprofitable  man,  who  drinketh  in  iniquity  as  water !"  Job 

*  To  wit,  with  religious  worship,  and  such  as  properly  respecteth  the  con. 
science,  which  is  all  wholly  due  to  God  alone,  as  it  is  in  plain  terms  afterwards 
set  down  ;  lest  any  man  should  think,  that  that  false  and  impious  distinction  of 
Latria,  Dulia,  and  HijpcrduHa  (if  so  be  that  it  be  referred  to  religious  worship) 
should  here  be  confirmed.  For  otherwise,  as  for  civil  honour,  which  is  due  to 
the  higher  powers,  and  to  some  other  for  honesty  and  order's  sake,  we  are  so 
far  from  rejecting  it,  that  we  teach,  that,  seeing  it  is  commanded  of  God,  it 
cannot  be  neglected  of  us,  without  ^onie  wound  of  conscience. 


OF    GOD.  27 

XV.  14— IG.  And  the  holy  Scripture  plainly  witnesseth  through- 
out all  the  books  thereof,  that  all  men,  even  from  their  birth,  are, 
by  nature,  sinners,  Ephes.  ii.  1.  and  that  there  neither  is,  nor 
hath  been  any  one,  who,  of  himself,  and  by  himself,  was  righteous 
and  holy;  Psal.  xiv.  3.  but  "all  have  gone  aside  from  God,  and 
are  become  unprofitable,"  Rom.  iii.  12.  and  of  no  account  at  all. 
And  whereas  some  are  made  holy  and  acceptable  unto  God,  that 
is  purchased  unto  them  without  any  worthiness  or  merit  of  theirs, 
by  Him  who  alone  is  holy.  God  himself,  of  the  mere  grace  and 
unspeakable  riches  of  his  goodness,  hath  ordained  and  brought  them 
to  that  estate,  that  they  be  chosen  and  called,  redeemed  by  Christ, 
cleansed  and  consecrated  by  his  blood,  anointed  of  the  Holy  Ghost, 
made  righteous  and  holy  by  faith  in  Christ,  and  adorned  with 
commendable  virtues  and  good  deeds  or  works,  which  beseem  a 
Christian  profession  :  of  whom,  many  having  finished  their  life  and 
course  in  such  works,  have  now  received  and  do  enjoy  by  grace 
eternal  felicity  in  heaven,  where  God  crowneth  those  that  be  his. 
Some  of  them  also  God  hath  endued  with  a  certain  peculiar  grace 
of  his,  and  with  divine  gifts,  unto  the  ministry,  and  to  the  public 
and  common  good  of  the  Church  ;  such  as  were  the  patriarchs, 
prophets,  and  other  holy  fathers ;  also,  apostles,  evangelists,  bishops, 
and  many  doctors  and  pastors  ;  and  also  other  famous  men,  and 
of  rare  excellency,  and  very  well  furnished  with  the  Spirit,  whose 
memory,  monuments  of  their  labours,  and  the  good  things  which 
thev  did,  are  extant,  and  continue  even  until  this  day,  in  the  holy 
Scriptures  and  in  the  Church. 

But  especially,  it  is  both  believed,  and  by  open  confession  made 
known,  as  touching  the  holy  Virgin  Mary,  that  she  was  a  daughter 
of  the  blood  royal,  of  the  house  and  family  of  David,  that  dear  ser- 
vant and  friend  of  God  ;  and  that  she  was  chosen  and  blessed  of  God 
the  Father,  consecrated  by  the  Holy  Ghost,  visited  and  sanctified 
above  others  of  her  sex  ;  Luke  i.  28.  and  also  replenished  with  won- 
derful grace  and  power  of  God  to  this  end,  that  she  might  become 
the  true  mother  of  our  Lord  Jesus  Christ,  the  Son  of  God  ;  of  whom 
he  vouchsafed  to  take  our  nature ;  and  that  she  was,  at  all  times, 
before  her  birth,  in  the  same,  and  after  it,  a  true,  chaste,  and  pure 
virgin ;  and  that  by  her  best-beloved  Son,  the  Son  also  of  the 
living  God,  through  the  price  of  his  death,  and  the  effusion  of  his 
most  holy  blood,  she  was  dearly  redeemed  and  sanctified,  as  also 
made  one  of  the  dear  partakers  of  Christ  by  the  Holy  Ghost  through 


28  TH-E    SECOND    SECTION. 

faith;*  being  adorned  with  excellent  gifts,  noble  virtues,  and  fruits 
of  good  works,  renowned  as  happy  before  all  others,  and  made  most 
assuredly  a  joint-heir  of  everlasting  life. 

And  a  little  after.  Furthermore,  it  is  taught  in  the  church,  that 
no  man  ought  so  to  reverence  holy  men,  as  we  are  to  worship  God, 
much  less  their  images ;  f  or  to  reverence  them  with  that  worship 
and  affection  of  mind  which  only  are  due  to  God  alone  ;  and,  to 
be  short,  by  no  means  to  honour  them  with  divine  worship,  or  to 
give  it  unto  them.  For  God  saith  by  the  prophet  Isaiah,  "  I  am  the 
Lord  thy  God,  this  is  my  name ;  I  will  not  give  mine  honour  to 
another,  nor  my  glory  to  images."  Isa.  xlii.  8.  and  xlviii.  11. 

Again,  a  little  after.  But  even  as  that  thing  is  gainsaid,  that  the 
honour  due  to  God  should  be  given  to  saints ;  so  it  is  by  no  means 
to  be  suffered,  that  the  honour  of  the  Lamb,  Christ  our  Lord,  and 
things  belonging  to  him,  and  due  to  him  alone,  and  appertaining  to 
the  proper  and  true  priesthood  of  his  nature,  should  be  transferred 
to  them  :  that  is,  lest  of  them,  and  those  torments  which  they 
suffered,  we  should  make  redeemers  or  merits  in  this  life,  or  else 
advocates,  intercessors,  and  mediators  in  heaven,  or  that  we  should 
invocate  them ;  and  not  them  only,  but  not  so  much  as  the  holy 
angels,  seeing  they  are  not  God.  For  there  is  one  only  Redeemer, 
1  Tim.  ii.  5.  who,  being  once  delivered  to  death,  sacrificed  himself 
both  in  his  body  and  in  his  blood:  Heb.  ix.  11,  12.  there  is  also 
one  only  Advocate,  the  most  merciful  Lord  of  us  all.   1  John.  ii.  1. 

And  they  are  not  only  to  be  reputed  and  taken  for  saints,  who 
are  gone  before  us,  and  are  fallen  asleep  in  the  Lord,  and  dwell 
now  in  joys  ;  but  also  they,  who  (as  there  have  always  been  some 
upon  earth)  so  do  likewise  live  now  on  the  earth  :  such  are  all  true 
and  godly  Christians,  in  what  place  or  country  soever,  here  or  there, 
and  among  what  people  soever  they  lead  their  life  ;  who,  being 
baptized  in  the  name  of  the  Lord,  have  been  sanctified,  and,  being 
indued  with  true  faith  in  the  Son  of  God,   and  set  on  fire,  are 


*  Understand  this,  of  that  peculiar  grace  and  mercy  which  was  bestowed 
upon  Mary  alone,  whereby  she  was  made  the  mother  of  God  that  bare  him, 
and  was  also  endued  with  an  excellent  faith  :  and  not  as  though  any  duties  of 
the  only  Rlediator,  Christ,  either  of  redemption  or  intercession,  were  to  be 
attributed  to  her,  as  afterwards  in  plain  words  is  expressly  declared. 

-f-  The  meaning  of  this  is,  that  we  are  bound  to  honour,  in  the  Lord,  both 
the  saints  that  are  alive,  and  also  the  memory  of  them  that  arc  dead.  But  to 
their  images  we  are  not  to  give  any  show  of  worship,  whether  religious  or 
civil;  forasmuch  as  that  cannot  be  attempted  without  abominable  superstition. 


OF    GOD.  29 

infiamed  with  a  mutual  aftection  of  divine  charity  and  love  ;  who 
also,  acknowledging  the  justification  of  Christ,  do  use  both  it,  and 
absolution  from  their  sins,  and  the  communion  of  the  Sacrament  of 
the  body  and  blood  of  Christ,  and  diligently  apply  themselves  to 
all  holy  exercises  of  piety  beseeming  a  Christian  profession.  As  also 
the  apostles  call  such  believers  in  Christ  (which  as  yet,  like  strangers, 
are  conversant  here  on  earth  according  to'  the  state  of  mortal  men) 
saints.  As  for  example.  "  Ye  are  a  chosen  generation,  a  royal 
priesthood,  an  holy  nation,  a  peculiar  people."  1  Pet.  ii.  9.  Again, 
"All  the  saints  greet  you."  2  Cor.  xiii.  13.  In  like  manner, 
"  Salute  all  those  that  have  the  oversight  of  you,  and  all  the  saints  ;" 
Heb.  xiii.  24.  that  is,  all  faithful  Christians. 

For  this  cause  it  is  taught  that  we  ought,  with  entire  love  and 
favour  of  the  heart,  to  embrace  all  Christians  before  all  other 
people,  and,  when  need  is,  from  the  same  affection  of  love  to  afford 
unto  them  our  ser\'ice,  and  to  help  them  ;  further,  that  we  ought 
to  maintain  the  society  of  holv  friendship  with  those  that  love  and 
follow  the  truth  of  Christ ;  with  all  good  affection  to  conceive  well 
of  them;  Rom.  xii.  10.  to  have  them  in  honour  for  Christ's  sake; 
to  give  unto  them  due  reverence  from  the  affection  of  Christian 
love  ;  1  Cor.  xii.  25,  26.  and  to  study,  in  procuring  all  good,  by  our 
dutv  and  service  to  pleasure  them;  Gal.  vi.  10.  and  finally  to  desire 
their  prayers  for  us.  1  Thess.  v.  25.  And  that  Christians  going 
astray,  and  entangled  with  sins,  are  lovingly  and  gently  to  be 
brought  to  amendment ;  that  compassion  is  to  be  had  on  them ; 
that  they  are  with  a  quiet  mind  in  love,  so  as  becometh,  to  be  borne 
withal ;  that  prayer  is  to  be  made  unto  God  for  them,  that  he  would 
bring  them  again  into  the  way  of  salvation,  to  the  end  that  the 
holy  Gospel  may  be  spread  farther  abroad,  and  Christ's  glory  may 
be  made  known  and  enlarged  among  all  men. 

V. — From  the  Confession  of  France, 

Art.  1.  We  believe  and  acknowledge  one  only  God,  who  is  one 
only  and  simple  essence,  spiritual,  eternal,  invisible,  immutable, 
infinite,  incomprehensible,  unspeakable,  almighty,  most  wise,  good, 
just,  and  merciful. 

Art.  6.  The  holy  Scripture  teacheth  us,  that  in  that  one  and 
simple  Divine  essence,  there  be  three  persons  subsisting,  the  Father, 
the  Son,  and  the  Holy  Ghost.  The  Father,  to  wit,  the  first  cause 
in  order,  and  the  beginning  of  all  things  ;  the  Son,  his  wisdom,  and 
everlasting  Word  ;  the  Holy  Ghost,  his  virtue,  power,  and  efficacy  : 


30  THE     SECOND     SECTION. 

the  Son  begotten  of  the  Father  from  everlasting  ;  the  Holy  Ghost 
from  everlasting  proceeding  from  the  Father  and  the  Son :  which 
three  persons  are  not  confounded,  but  distinct ;  and  yet  not  divided, 
but  co-essential,  co-eternal,  and  co-equal.  And,  to  conclude;  in  this 
mystery,  we  allow  of  that  which  those  four  ancient  Councils  have 
decreed  ;  and  we  detest  all  sects  condemned  by  those  holy  ancient 
Doctors,  Athanasius,  Hilary,  Cyril,  Ambrose,  and  such  as  are 
condemned  by  others  agreeably  to  God's  word. 

Hitherto  also  belongeth,  Art.  2.  This  one  God  hath  revealed 
himself  unto  men  to  be  such  an  one,  first  by  the  creation,  preser- 
vation, and  government  of  his  works,  then  much  more  clearly  in  his 
word,  &c.     (Seek  the  rest  in  the  Third  Section.) 

Art.  19.  We  believe,  that  we  by  this  one  means  obtain  liberty 
of  praying  to  God  with  a  sure  confidence,  and  that  it  will  come  to 
pass,  that  he  will  shew  himself  a  Father  unto  us.  For  we  have  no 
entrance  to  the  Father,  but  by  this  Meditator. 

Art.  24.  We  believe,  because  Jesus  Christ  is  the  only  Advocate 
given  unto  us,  who  also  commandeth  us  to  come  boldly  unto  the 
Father  in  his  name,  that  it  is  not  lawful  for  us  to  make  our  prayers 
in  any  other  form,  but  in  that  which  God  hath  set  us  down  in  his 
word;  and  that  whatsoever  men  have  forged  of  the  intercession 
of  saints  departed,  is  nothing  but  the  deceits  and  sleights  of  Satan, 
that  he  might  withdraw  men  from  the  right  manner  of  praying. 
We  also  reject  all  other  means,  whatsoever  men  have  devised,  -to 
exempt  themselves  from  the  wrath  of  God.  So  much  as  is  given  unto 
them,  so  much  is  derogated  from  the  sacrifice  and  death  of  Christ. 

VI. — From  the  Confession  of  England. 

Art.  1 .  We  believe,  that  there  is  one  certain  nature  and  Divine 
power,  which  we  call  God  :  and  that  the  same  is  divided  into  three 
equal  persons,  into  the  Father,  into  the  Son,  and  into  the  Holy 
Ghost ;  and  that  they  all  be  of  one  power,  of  one  majesty,  of  one 
eternity,  of  one  godhead,  and  of  one  substance.  And  although  these 
three  persons  be  so  divided,  that  neither  the  Father  is  the  Son, 
nor  the  Son  is  the  Holy  Ghost  or  the  Father ;  yet  nevertheless  we 
believe  that  there  is  but  one  very  God,  and  that  the  same  one  God 
hath  created  heaven,  and  earth,  and  all  things  contained  under 
heaven. 

Art.  2.  We  believe,  that  Jesus  Christ,  the  only  Son  of  the  eternal 
Father,  &c.     (The  rest  of  this  Article  you  shall  find  in  the  Section, 


OF    OOD.  31 

w'hereunto  those  things  do  properly  pertain,  which  are  contained 
in  this  Second  Article,  of  the  Person  and  Othce  of  Christ.) 

Art.  3.  We  believe  that  the  Holy  Ghost,  who  is  the  third  person 
in  the  Trinity,  is  very  God  ;  not  made,  not  created,  not  begotten, 
but  proceeding  both  from  the  Father  and  the  Son,  by  a  certain 
mean  unknown  unto  man,  and  unspeakable  ;  and  that  it  is  his  very 
property  to  mollify  and  soften  the  hardness  of  man's  heart,  when 
he  is  once  received  into  the  hearts  of  men,  either  by  the  wholesome 
preaching  of  the  Gospel,  or  by  any  other  way ;  that  he  doth  give 
them  light,  and  guide  them  unto  the  knowledge  of  God,  to  all 
way  of  truth,  to  newness  of  life,  and  to  everlasting  hope  of 
salvation. 

To  the  same  effect  also.  Art.  4.  Neither  have  we  any  other  Media- 
tor and  Intercessor,  by  whom  we  may  have  access  to  God  the  Father, 
than  Jesus  Christ,  in  whose  only  name  all  things  are  obtained  at  his 
Father's  hand.  But  it  is  a  shameful  part,  and  full  of  infidelity, 
that  we  see  everywhere  used  in  the  churches  of  our  adversaries, 
not  only  in  that  they  will  have  innumerable  sorts  of  Mediators, 
and  that  utterly  without  the  authority  of  God's  word  ;  (so  that,  as 
Jeremiah  saith,  "  the  saints  be  now  as  many  in  number,  or  rather 
above  the  number  of  the  cities ;"  Jer.  ii.  28.  and  poor  men  cannot 
tell,  to  which  saint  it  were  best  to  turn  them  first :  and  though 
there  be  so  many,  as  they  cannot  be  told,  yet  every  of  them  hath  his 
peculiar  duty  and  office  assigned  unto  him  by  these  folks,  what  to 
give,  and  what  to  bring  to  pass ;)  but  besides  this  also,  in  that  they 
do  not  only  wickedly,  but  also  shamefully,  call  upon  the  blessed 
Virgin,  Christ's  mother,  to  have  her  remember  that  she  is  the 
mother,  and  to  command  her  Son,  and  to  use  a  mother's  authority 
over  him. 

VII.  —  From  the  CoNFKskioN  of  Scotland. 
Article  1.  Of  God. 
We  confess  and  acknowledge  one  only  God,  to  whom  only  we 
must  cleave,  whom  only  we  must  serve,  whom  only  we  must 
worship,  and  in  whom  only  we  must  put  our  trust :  Deut.  iv.  35. 
and  vi.  4.  Isaiah  xliv.  5,  6.  who  is  eternal,  infinite,  unmeasurable, 
incomprehensible,  omnipotent,  invisible,  one  in  substance,  and  yet 
distinct  in  three  persons,  the  Father,  the  Son,  and  the  Holy  Ghost. 
Mat.  xxviii.  19,  By  whom  we  confess  and  believe  all  things  in 
heaven  and  earth,  as  well  visible  as  invisible,  to  have  been  created. 
Gen.  i.  1.  to  be  retained  in  their  being,  and  to  be  ruled  and  guided 


32  THE    SECOND    SECTION. 

by  his  inscrutable  Providence  to  such  end,  as  his  eternal  wisdom, 
goodness,  and  justice,  hath  appointed  them,  to  the  manifestation  of 
his  glory.  Prov.  xvi.  4. 

VIII. — From  the  Confession  of  Belgia. 

Art.  1 .  We  believe  in  heart,  and  confess  with  the  mouth,  that 
there  is  one  only  and  simple  spiritual  essence,  which  we  call  God, 
eternal,  incomprehensible,  invisible,  immutable,  infinite,  who  is 
wholly  wise,  and  a  most  plentiful  well-spring  of  all  good  things. 

Art.  2.  We  know  God  by  two  means.  First,  by  the  creation,  and 
preservation,  and  government  of  the  whole  world.  For  it  is  unto 
our  eyes  as  a  most  excellent  book,  wherein  all  creatures,  from  the 
least  to  the  greatest,  as  it  were  certain  characters  and  letters,  are 
written,  by  which  the  invisible  things  of  God  may  be  seen  and 
known  unto  us,  namely,  his  everlasting  power  and  Godhead,  as  Paul 
the  Apostle  speaketh  ;  Rom.  i.  20.  which  knowledge  sufficeth  to  con- 
vince all  men,  and  make  them  without  excuse.  But  much  more 
clearly  and  plainly  he  afterwards  revealed  himself  unto  us  in  his 
holy  and  heavenly  word,  so  far  forth  as  is  expedient  for  his  own 
glory,  and  the  salvation  of  his  in  this  life. 

Art.  8.  According  to  this  truth  and  word  of  God,  we  believe  in 
one  only  God,  (who  is  one  essence,  truly  distinguished  into  three 
persons  from  everlasting,  by  means  of  incommunicable  pro- 
perties,) to  wit,  in  the  Father,  in  the  Son,  and  in  the  Holy  Ghost. 
For  the  Father  is  the  cause,  fountain,  and  beginning  of  all  things 
visible  and  invisible ;  the  Son  is  the  word,  wisdom,  and  image  of 
the  Father  ;  the  Holy  Ghost  is  the  might  and  power  which  proceedeth 
from  the  Father  and  the  Son.  Yet  so,  that  this  distinction  doth  not 
make  God  as  it  were  divided  into  three  parts ;  seeing  the  Scripture 
teacheth,  that  the  Father,  and  the  Son,  and  the  Holy  Ghost,  have  a 
distinct  person  or  subsistence  in  their  properties,  yet  so,  that  these 
three  persons  be  one  only  God.  Therefore  it  is  certain,  that  neither 
the  Father  is  the  Son,  nor  the  Son  the  Father,  nor  the  Holy  Ghost 
either  the  Father  or  the  Son.  Nevertheless,  these  persons  thus 
distinguished,  are  neither  divided,  nor  confounded,  nor  mingled. 
For  neither  the  Father,  nor  the  Holy  Ghost,  have  taken  unto  them 
man's  nature,  but  the  Son  alone.  The  Father  was  never  without 
his  Son,  nor  without  his  Holy  Ghost,  because  every  one,  in  one  and 
the  same  essence,  is  of  the  same  eternity.  For  none  of  these  is 
either  first  or  last,  because  all  three  arc  one,  both  in  truth  and  power, 
and  also  in  q-oodncss  and  mercv. 


OF    GOD.  33 

Art.  9.  And  all  these  things  wc  know,  as  well  by  the  testimonies 
of  holy  Scripture,   as  by  the  effects ;  and  chiefly  those  which  we 
feel  in  our  own  selves.    And  the  testimonies  of  holy  Scripture,  which 
teach  us  to  believe  this  holy  Trinity,   are  very  common  in  the  Old 
Testament;    which   are  not  so  much  to   be  reckoned   up,   as  with 
sound  judgment  to  be  selected  ;    such  as  are  these.     In  the  first  of 
Genesis,  God  saith,  "  Let  us  make  man  according  to  our  image  and 
likeness,  &c."  Gen.  i.  2G.    And  straight  after,  "Therefore  God  made 
man  according  to  his  own  image  and  likeness,  male  (I  say)  and  fe- 
male created  he  them."  Verse  27.     Again,  "  Behold  the  man  is  be- 
come as  one  of  us."  Chap.  iii.  22.     For  by  that  which  is  said,  "  Let 
us  make  man    after  our  own  likeness,"  it  appeareth,  that  there  is 
more  than  one  person  in  the  Godhead :  but  when  it  is  said,  "  God 
created,  &c."  the  unity  of  the  Godhead  is  signified.    But  although  it 
be  not  here  expressly  set  down  how  many  persons  there  are,  yet  that 
which  was  obscurely  delivered  in  the  Old  Testament,  in  the  New  is 
made  clearer  unto  us  than  the  noon-day.     For  when  our  Lord  Jesus 
Christ  was  baptized  in  Jordan,  the  voice  of  the  Father  was  heard, 
saying,  "  This  is  my  beloved  Son  ;"  and  the  Son  himself  was  seen  in 
the  waters,  and  the  Holy  Ghost  appeared  "  in  the  likeness  of  a  dove." 
Mat.  iii.  17,  18.  Therefore  we  are  also  commanded,  in  the  common 
baptism  of  all  the  faithful,  to  use  this  form,   "  Baptise  ye  all  nations 
in  the  name  of  the  Father,  and  the  Son,  and  the  Holy  Ghost." 
Mat.  xxviii.   19.    Lo  also,  in  Luke,  the  angel  Gabriel  speaketh  to 
Mary,  the  mother  of  our  Lord  :     "  The  Holy  Ghost  shall  come  upon 
thee,  and  the  power  of  the  Highest  shall  overshadow  thee  ;  therefore 
that  holy  thing  which  shcdl  be  born  of  thee,  shall  be  called  the  Son 
of   God."    Luke  i.   35.    In  like  manner,   "The  grace  of  our  Lord 
Jesus  Christ,  and  the  love  of  God,  and  the  fellowship  of  the  Holy 
Ghost,  be  with  you."  2  Cor.  xiii.  14.   Again,  "There  are  three  that 
bear  witness  in  heaven,  the  Father,  the  Word,  and  the  Holy  Ghost ; 
which  three  are  one."    1  John  v.  7.    By  all  which  places    we  are 
fully  taught,  that  in  one  only   God  there  are  three  persons ;  and 
although  this  doctrine  pass  all  the  reach  of  man's  wit,  yet  we  now 
stedfastly  believe  it  out   of  the   word  of   God,  looking   when   we 
shall  enjoy  the  fuU  knowledge  thereof  in  heaven. 

The  offices,  also,  and  effects  of  these  three  persons,  which  every  of 
them  sheweth  towards  us,  are  to  be  marked.  For  the  Father,  by  reason 
of  his  power,  is  called  our  Creator ;  the  Son,  our  Saviour  and  Redeemer, 
because  he  hath  redeemed  us  by  his  blood ;  the  Holy  Ghost  is  called 
our  Sanctifier,  because  he  dwelleth  in  our  hearts.     And  the  true 


34  THE    SECOND    SECTION'. 

church  hath  always,  even  from  the  Apostles'  age  until  these  times, 
kept  this  holy  doctrine  of  the  blessed  Trinity,  and  maintained  it 
against  Jews,  Mahometans,  and  other  false  Christians,  and  heretics, 
such  as  were  Marcion,  Manes,  Praxeas,  Sabellius,  Samosatenus, 
and  the  like,  all  which  were  worthily  condemned  by  the  fathers  of 
most  sound  judgment.  Thei-efore  we  do  here  willingly  admit  those 
three  creeds  :  namely,  that  of  the  Apostles,  of  Nice,  and  of  Athanasius ; 
and  whatsoever  things  they,  according  to  the  meaning  of  those 
creeds,  have  set  dowTi  concerning  this  point  of  doctrine. 

Art.  10.  We  believe  that  Jesus  Christ,  in  i-espect  of  his  Divine 
nature,  is  the  only  Son  of  God,  begotten  from  everlasting,  not  made 
or  created,  (for  then  he  should  be  a  creature,)  but  of  the  same  essence 
with  the  Father,  and  co-eternal  with  him ;  who  also  is  "  the  true 
image  of  the  Father's  substance,  and  the  brightness  of  his  glory,"  Heb. 
i.  3.  in  all  things  equal  unto  him.  But  he  is  the  Son  of  God,  not  only 
since  the  time  he  took  upon  him  our  nature,  but  from  everlasting  ;  as 
these  testimonies  being  laid  together  teach  us.  Moses  saith,  that 
"God  created  the  w-orld :"  Gen.  i.  1.  but  St.  John  saith,  that 
"  All  things  were  made  by  the  Word,"  John  i.  3.  whom  he  calleth 
God.  So  the  Apostle  to  the  Hebrews  avoucheth,  that  "  God  made 
all  things  by  his  Son  Jesus  Christ."  Heb.  i.  2.  It  foUoweth  there- 
fore, that  he  who  is  called  both  God,  and  the  Word,  and  the  Son, 
and  Jesus  Christ,  had  his  being  even  then,  when  all  things  were 
made  by  him.  Therefore,  Micah  the  Prophet  saith,  "His  going 
out  hath  been  from  the  beginning,  from  the  days  of  eternity." 
Micah.  V.  2.  Again,  "  He  is  without  beginning  of  days,  and  with- 
out end  of  life."  Heb.  vii.  3.  He  is  therefore  that  true  God, 
eternal,  almighty,  w'hom  we  pray  unto,  worship,  and  serve. 

Art.  11.  We  believe  also  and  confess,  that  the  Holy  Ghost  pro- 
ceedeth  from  the  Father  and  the  Son  from  everlasting,  and  that 
therefore  he  was  neither  made,  nor  created,  nor  begotten,  but  only 
proceeding  from  them  both ;  who  is  in  order  the  third  person  of  the 
Trinity,  of  the  same  essence,  glory,  and  majesty  with  the  Father  and 
the  Son :  and  therefore  he  also  is  true  and  everlasting  God,  as  the 
holy  Scriptures  teach  us. 

Art.  26.  We  also  beheve  that  we  have  no  access  to  God,  but  by 
that  one  only  Mediator  and  Advocate,  Jesus  Christ  the  righteous  ; 
who  was  therefore  made  man,  (uniting  the  human  to  the  Divine 
nature,)  that  there  might  be  an  entrance  made  for  us  miserable  men 
to  the  majesty  of  God,  which  had  otherwise  been  shut  up  against  us 
for  ever.     Yet  the  majesty  and  power   of  this  Mediator  (whom  the 


OK    GOD.  35 

Fatlier  hath  set  between  himself  and  us)  ought  in  no  case  so  much  to 
fray  us,  that  we  should  therefore  think  another  is  to  be  sought  at 
our  own  pleasure.  For  there  is  none  either  among  the  heavenly  or 
eai'thly  creatures,  who  doth  more  entirely  love  us  than  Christ  him- 
self; who,  when  he  was  in  the  shape  of  God,  humbled  himself  by 
taking  upon  him  the  shape  of  a  servant,  and  for  our  sakes  became 
like  unto  his  brethren  in  all  points.  And  if  we  were  to  seek  an- 
other Mediator,  who  would  vouchsafe  us  some  good-will ;  vrhom,  I 
pray  von,  could  we  find,  that  would  love  us  more  earnestlv  than  he, 
who  willingly  laid  his  life  down  for  us,  when  as  yet  we  were  his 
enemies  ?  If  moreover  we  were  to  seek  another,  that  excelleth  both 
in  sovereign  authority  and  also  power ;  who  ever  obtained  so  great 
power  as  he  himself,  who  sitteth  at  the  right  hand  of  God  the 
Father,  and  to  whom  all  power  is  given  in  heaven  and  in  earth  ? 
To  conclude,  who  was  more  likely  to  be  heard  of  God,  than  that 
only-begotten  and  dearly-beloved  Son  of  God  ?  Therefore,  nothing 
but  distrust  brought  in  this  custom,  whereby  we  rather  dishonour 
the  saints  (whom  we  think  to  honour)  in  doing  these  things,  which 
they  in  their  life-time  were  ever  so  far  from  doing,  that  they  rather 
constantly  and  according  to  their  duty  abhorred  them,  as  their  own 
writings  bear  witness.  Neither  is  our  own  unworthiness  here 
to  be  alledged  for  excuse  of  so  great  ungodliness.  For  we  at  no 
hand  offer  up  our  prayers,  trusting  to  our  own  worthiness,  but 
resting  upon  the  only  worthiness  and  excellency  of  the  Lord  Jesus 
Christ,  whose  righteousness  is  ours  by  faith.  Whereupon  the  Apostle 
for  good  cause,  to  exempt  us  from  this  vain  fear,  (or  rather  distrust,) 
saith,  that  Christ  was  "in  all  things  made  like  unto  his  brethren,  that 
he  might  be  a  merciful  and  faithful  high  Priest  in  those  things  that 
were  to  be  done  with  God  for  the  cleansing  of  the  people's  sins. 
For  inasmuch  as  he  being  tempted  hath  suffered,  he  is  also  able 
to  help  those  that  are  tempted."  Heb.  ii.  17,  IS.  And  that  he  might 
encourage  us  to  come  the  more  boldly  to  this  high  Priest,  the  same 
Apostle  addeth  ;  "  Having  therefore  a  great  high  Priest,  who  hath 
entered  the  heavens,  even  Jesus  the  Son  of  God,  let  us  hold  fast  this 
profession.  For  we  have  not  an  high  Priest  that  cannot  be  touched 
with  the  feeling  of  our  infirmities ;  but  he  was  in  all  things  tempted 
in  Uke  sort,  yet  without  sin.  Let  us  therefore  with  boldness 
approach  unto  the  throne  of  grace,  that  we  may  obtain  mercy  and 
find  grace  to  help  in  time  of  need."  Heb.  iv.  14  —  16.  The  same 
Apostle  saith,  that  "We  have  liberty  to  enter  into  the  holy  place 
through  the  blood  of  Jesus  :  let  us  therefore  draw  near  with  a  con- 

D  2 


36  THE    SECOND    SECTION, 

stant  persuasion  of  faith,  &.c."  Heb.  x.  19;  22.  And  again, 
"  Christ  hath  an  everlasting  priesthood.  Wherefore  he  is  able  also  to 
save  them,  that  come  unto  God  by  him,  seeing  he  ever  liveth  to 
make  intercession  for  them."  Heb.  vii.  24,  25.  What  need  many 
words?  when  as  Christ  himself  saith,  "  I  am  the  way,  the  truth,  and 
the  life :  no  man  cometh  to  the  Father  but  by  me."  John  xiv.  6. 
Why  should  we  seek  unto  ourselves  any  other  advocate  ?  Especially 
seeing  it  hath  pleased  God  himself  to  give  us  his  own  Son  for  our 
Advocate,  there  is  no  cause  why,  forsaking  him,  we  should  seek 
another,  lest  by  continual  seeking  we  never  find  any  other.  For 
God  undoubtedly  knew,  when  he  gave  him  unto  us,  that  we  were 
miserable  sinners.  Whereupon  it  is,  that,  according  to  Christ's  own 
commandment,  we  only  call  upon  the  heavenly  Father,  by  the  self- 
same Jesus  Christ  our  only  Mediator,  even  as  he  himself  also  hath 
taught  us  in  the  Lord's  Prayer.  For  we  are  sure  that  we  shall 
obtain  all  those  things,  which  we  ask  of  the  Father  in  his  name. 

IX. — From  the  Confession  op  Augsburg. 

Art.  1.  The  Churches  with  common  consent  among  us  do  teach, 
that  the  decree  of  the  Nicene  Council,  concerning  the  unity  of  the 
Divine  essence,  and  of  the  three  persons,  is  true,  and  without  doubt 
to  be  believed  :  to  wit,  that  there  is  one  Divine  essence,  which  is 
called  and  is  God,  eternal,  without  body,  indivisible,  of  infinite 
power,  wisdom,  goodness,  the  Creator  and  Preserver  of  all  things, 
visible  and  invisible ;  and  that  there  be  three  persons  of  the  same 
essence  and  power,  which  also  are  co-eternal,  the  Father,  the  Son, 
and  the  Holy  Ghost.  And  they  use  the  name  of  Person  in  that 
signification,  in  which  the  ecclesiastical  writers  have  used  it  in  this 
cause  to  signify,  not  a  part  or  quality  in  another,  but  that  which 
properly  subsisteth. 

They  condemn  all  heresies  sprung  up  against  this  article,  as  the 
Manichees,  who  set  down  two  beginnings,  good  and  evil ;  in  the 
same  manner  the  Valentinians,  Arians,  Eunomians,  Mahomet- 
ans, and  all  such  like.  They  condemn  also  the  Samosatenes,  old 
and  new ;  who,  when  they  earnestly  defend  that  there  is  but  one  Per- 
son, do  craftily  and  wickedly  dally  after  the  manner  of  Rhetoricians, 
about  the  Word  and  the  Holy  Ghost,  that  they  are  not  distinct 
persons,  but  that  the  Word  signifieth  a  vocal  word,  and  the  Spirit  a 
motion  created  in  things. 


37 


Article  21. 

We  have  found  this  Ticenty -first  Article  set  forth  three  divers  ways. 
The  First  Edition,  of  the  year  1559,  readeth  thus. 
Invocation  is  an  honour,  which  is  to  be  given  only  to  God 
Ahnighty;  that  is,  to  the  eternal  Father,  and  to  his  Son  our  Saviour 
Jesus  Christ,  and  to  the  Holy  Ghost.  And  God  hath  proposed  his 
Son  Jesus  Christ  for  a  Mediator  and  High  Priest  that  maketh 
intercession  for  us.  He  testifieth,  that  for  him  alone  our  prayers  are 
heard  and  accepted,  according  to  that  saying,  "  Whatsoever  ye  ask 
the  Father  in  my  name,  he  shall  give  it  to  you."  John  xvi.  23. 
Again,  "There  is  one  Mediator  between  God  and  men."  I  Tim.  ii. 
5.  Therefore  let  them  that  call  upon  God  offer  up  their  prayers  by 
the  Son  of  God,  as  in  the  end  of  prayers  it  is  accustomed  to  be  said 
in  the  Church,  "  Through  Jesus  Christ,  &c."*  These  things  are 
needful  to  be  taught  concerning  Invocation,  as  our  men  have  else- 
where more  at  large  written  of  Invocation.  But  contrariwise  the 
custom  of  invocating  saints  that  are  departed  out  of  this  life,  is  to  be 
reproved  and  quite  thrown  out  of  the  Church  :  because  this  custom 
transferreth  the  glory,  due  to  God  alone,  unto  men  ;  it  ascribeth  unto 
the  dead  an  omnipotency,  in  that  saints  should  see  the  motions  of 
men's  hearts ;  yea,  it  ascribeth  unto  the  dead  the  office  of  Christ  the 
Mediator,  and  without  all  doubt  obscureth  the  glory  of  Christ. 
Therefore  we  condemn  the  whole  custom  of  invocating  saints 
departed,  and  think  it  is  to  be  avoided.  Notwithstanding  it  pro- 
fiteth  to  recite  the  true  histories  of  holy  men,  because  their  exam- 
ples do  profitably  instruct,  if  they  be  rightly  propounded.  When 
we  hear  that  David's  fall  was  forgiven  him,  faith  is  confirmed  in 
us  also.  The  constancy  of  the  ancient  Martyrs  doth  now  likewise 
strengthen  the  minds  of  the  godly.  For  this  use  it  is  profitable  to 
recite  their  histories :  but  yet  there  had  need  be  discretion  in 
applying  their  examples. 

The  Second  Edition  is  thus. 
Concerning  the  worship  of  saints  they  teach,  that  it  is  profitable 
to  propose  the  memory  of  saints,  that  by  their  examples  we  may 
strengthen  our  faith,  and  that  we  may  follow  their  faith  and  good 

*  These  words  do  not  excuse  the  Popish  prayers  unto  saints,  which  they 
conclude  with  this  form  of  words ;  for  that  he  speaketh  here  of  godly  prayers 
unto  God,  and  not  of  idolatrous  and  superstitious  prayers  to  saints. 


38  THE    SECOND    SECTION. 

works,  so  far  as  every  man's  calling  requireth  :  as  the  Emperor  may 
follow  David's  example  in  making  war  to  beat  back  the  Turks;  for 
either  of  them  is  a  king.  We  ought  also  to  give  God  thanks,  that  he 
hath  propounded  so  many  and  glorious  examples  of  his  mercy  in  the 
saints  of  his  Church,  and  that  he  hath  adorned  his  Church  with  most 
excellent  gifts  and  virtues  of  holy  men.  The  saints  themselves  also 
are  to  be  commended,  who  have  holily  used  those  gifts  which  they 
employed  to  the  beautifying  of  the  church  ;  but  the  Scripture  teacheth 
not  to  invocate  saints,  or  to  ask  help  of  saints,  but  layeth  only 
Christ  before  us  for  a  Mediator,  Propitiator,  High  Priest,  and  Inter- 
cessor. Concerning  him  we  have  commandments  and  promises, 
that  we  invocate  him ;  and  should  be  resolved  that  our  prayers  are 
heard,  when  we  fly  to  this  high  Priest  and  Intercessor ;  as  himself 
saith,  "  Whatsoever  ye  shall  ask  the  Father  in  my  name,  he  will  give 
it  you,  &c."  John  xv.  16.  and,  "  Whatsoever  ye  shall  ask  in  my  name, 
that  I  will  do."  John  xiv.  13.  These  testimonies  bid  us  fly  unto 
Christ ;  they  command  us  to  believe  that  Christ  is  the  Intercessor 
and  peace-maker ;  they  bid  us  trust  assuredly  that  we  are  heard  of 
the  Father  for  Christ's  sake.  But  as  touching  the  saints,  there  are 
neither  commandments,  nor  promises,  nor  examples  for  this  pui^pose 
in  the  Scriptures.  And  Christ's  oflfice  and  honour  is  obscured, 
when  men  fly  to  saints,  and  take  them  for  mediators,  and  invocate 
them,  and  frame  vmto  themselves  an  opinion  that  the  saints  are 
more  gracious,  and  so  transfer  the  confidence  due  to  Christ  unto 
saints.  But  Paul  saith,  "  There  is  one  Mediator  between  God  and 
man."  1  Tim.  ii.  5.  Therefore  Christ  especially  requireth  this 
worship,  that  we  should  believe  that  he  is  to  be  sought  unto,  that 
he  is  the  Intercessor,  for  whose  sake  we  are  sure  to  be  heard,  &c. 

In  the  Third  Edition,  these  things  are  thus  found. 

Touching  the  worship  of  saints,  they  teach,  that  the  memory  of 
saints  may  be  set  before  us,  that  we  may  follow  their  faith  and 
good  works  according  to  our  calling ;  as  the  Emperor  may  follow 
David's  example  in  making  war  to  drive  away  the  Turks  from  his 
country :  for  either  of  them  is  a  king.  But  the  Scripture  teacheth 
not  to  invocate  saints,  or  to  ask  help  of  saints,  because  it  propound- 
cth  unto  us  one  Christ  the  Mediator,  Propitiator,  High  Priest,  and 
Intercessor.  This  Christ  is  to  be  invocated,  and  he  hath  promised 
that  he  will  hear  our  prayers,  and  likcth  this  worship  ct^pccially,  to 
wit,  that  he  be  invocated  in  all  afflictions.  "  If  any  man  sin,  we 
have  an  advocate  with  God,  t^c."   1  John  ii.  1. 


OF     GOD.  39 


X.  — From  thk  Confession  of  Saxony. 

Article  22.      Of  Invocating  godly  men  that  are  departed  out   of 
this  life. 

In  the  42nd  Chapter  of  Isaiah,  8th  verse,  it  is  written,  "  I  am  the 
Lord,  this  is  my  name,  I  will  not  give  my  glory  to  another." 
Invocation  is  a  glory  most  properly  belonging  to  God  ;  as  the  Lord 
saith,  "  Thou  shalt  worship  the  Lord  thy  God,  and  him  only  shalt 
thou  serve."  Matt.  iv.  10.  And  it  is  an  immoveable  and  eternal  de- 
cree of  the  First  Commandment,  "  Tliou  shalt  have  no  strange  gods." 
Exod.  XX.  3.  It  is  necessary  therefore,  that  the  doctrine  touching 
Invocation  should  be  most  purely  upholden  in  the  Church  ;  for  the 
corrupting  of  which,  the  devil,  even  since  the  beginning  of  mankind, 
hath  and  will,  divers  ways,  scatter  seeds.  Wherefore  we  ought  to  be 
the  more  watchful,  and  with  greater  care  to  retain  the  manner  of 
invocation  or  adoration  set  down  in  God's  word,  according  to  that 
saying,  "  Whatsoever  ye  shall  ask  the  Father  in  my  name,  he  will 
do  it."  John  xvi.  23.  In  these  words  there  is  an  order  established, 
which  we  ought  most  constantly  to  maintain  ;  not  to  mingle  there- 
with other  means  contrary  to  God's  word,  or  which  are  warranted 
by  no  example  approved  in  the  Scriptures.  There  is  no  greater 
virtue,  no  comfort  more  effectual,  than  true  invocation.  They 
therefore  must  needs  be  reproved,  who  either  neglect  true  invocation 
or  corrupt  it.  And  there  be  divers  corruptions.  ^Vlany  do  not  discern 
their  own  invocation  from  that  which  is  heathenish,  neither  indeed 
consider  what  it  is  which  they  speak  unto.  Of  these  the  Lord  saith, 
"  Ye  worship  ye  know  not  what."  He  will  have  the  Church  to  con- 
sider whereto  it  speaketh,  saying,  "  We  worship  that  we  know."  John 
iv.  22.  Many  consider  not  whether  or  wherefore  they  shall  be 
heard.  They  recite  prayers,  and  yet  they  doubt ;  although  it  be 
written,  "  Let  him  ask  in  faith  without  wavering."  James  i.  6.  Of 
these  matters  we  will  speak  elsewhere.  In  this  place  we  reprove 
this  heathenish  corruption,  whereby  the  custom  of  those  that  call 
upon  men  departed  out  of  this  life  is  defended,  and  help  or  inter- 
cession is  sought  for  at  their  hands.  Such  invocation  swer\'eth 
from  God,  and  giveth  unto  creatures  virtue,  help,  or  intercession. 
For  they  that  speak  somewhat  modestly,  speak  of  intercession  alone  : 
but  human  superstition  goeth  on  farther,  and  giveth  virtue  to  them ; 
as  many  public  songs  declare,  '  O  Mary,  mother  of  grace,  defend 
thou  us  from  the   enemv,  and  receive   us  in  the   hour   of  death.' 


40  THK    SECOND    SECTION. 

Tliese  short  verses  have  we  heard  a  monk  of  their  divinity  say 
before  one  that  lay  a  dying,  and  often  repeating  them,  whereas  he 
made  no  mention  of  Christ :  and  many  such  examples  i-night  be 
rehearsed. 

There  are  yet  also  other  brain-sick  opinions.  Some  are  thought 
to  be  more  gracious  with  such  or  such  images :  these  frantic  ima- 
ginations, seeing  they  are  at  the  first  sight  like  heathenish  conceits, 
do  undoubtedly  both  greatly  provoke  the  wrath  of  God,  and  are  to 
be  reproved  by  the  teachers,  and  sharply  to  be  punished  by  godly 
magistrates.  Which  reproof  containeth  these  three  manifest  reasons. 
To  ascribe  unto  creatures  omnipotency,  is  impiety.  Invocation  of  a 
creature,  which  is  departed  from  the  society  of  this  life,  ascribeth 
unto  it  omnipotency;  because  it  is  a  confession,  that  it  beholdeth  all 
men's  hearts,  and  discerneth  the  time  sighs  thereof  from  feigned 
and  hvpocritical.  Tliese  are  only  to  be  given  to  the  Eternal  Father, 
to  his  Son  our  Lord  Jesus  Christ,  and  to  the  Holy  Ghost.  Invoca- 
tion, therefore,  is  not  to  be  made  to  men  that  are  departed  out  of 
this  life.  It  is  to  be  lamented,  that  these  evils  are  not  perceived : 
but  look  to  thyself,  and  weigh  what  thou  dost :  in  this  invocation 
thou  forsakest  God,  and  dost  not  consider  what  thou  dost  invocate ; 
and  thou  knowest,  that  those  patrons  which  thou  seekest,  as  Anne 
and  George,  see  not  the  motion  of  thy  heart,  who  if  they  knew 
themselves  to  be  invocated,  they  would  even  tremble,  and  would 
not  have  this  honour,  due  to  God,  given  to  any  creatures.  But 
Avhat  kind  of  invocation  is  there  of  the  deaf }  Albeit  we  know  what 
answer  the  adversaries  make,  (for  they  have  coined  cavils  to  delude 
the  truth,)  yet  God's  testimonies  are  wanting  to  their  answer,  and 
praver  which  is  without  faith  (that  is,  when  thou  canst  not  be 
resolved  whether  God  allow  and  admit  such  kind  of  praying)  is  in 
vain. 

We  remember,  that  Luther  often  said,  that  '  in  the  Old  Testament 
it  is  a  clear  testimony  of  Messiah  his  Godhead,  which  affirmeth  that 
he  is  to  be  invocated,  and  by  this  ])roperty  is  the  Messiah  there 
distinguished  from  other  prophets  :  '  he  complained  that  that  most 
weighty  testimony  was  obscured  and  weakened  by  transferring 
prayer  to  other  men.  And  for  this  only  cause  he  said,  that  the 
custom  of  praying  to  other  was  to  be  so  misliked. 

The  second  reason  is,  invocation  is  vain  without  faith,  and  no 
worship  is  to  be  brought  into  the  Church  without  God's  command- 
ment :  but  there  is  no  one  sentence  to  be  seen,  which  thcweth 
that   this  jiraycr  made   to  men,  which  tliey  maintain,  plcascth  God. 


OF    GOD.  41 

and  is  effectual  :  the  prayer  therefore  is  vain.  For  what  kind  of 
l)raying-  is  it,  in  this  sort  to  come  unto  Anne  or  George?  'I  pray 
unto  thee,  but  I  doubt  whether  thy  intercession  do  me  good  ;  I 
doubt  whether  thou  hearest  me,  or  helpest  me.'  If  men  understood 
these  hid  sins,  they  would  curse  such  kind  of  prayers,  as  they  are 
indeed  to  be  cursed,  and  are  heathenish.  Afterward,  of  such  faults, 
what  outrages  ensue  ?  flocking  and  praying  to  particular  images, 
cra\-ing  certain  benefits  of  every  one  :  of  Anne,  riches  are  begged,  as 
of  Juno ;  of  George,  conquests,  as  of  Mars;  of  Sebastian  and  Paul, 
freedom  from  the  plague  ;  of  Anthony,  safeguard  for  swine  :  although 
the  adversaries  say  they  like  not  these  things,  yet  they  keep  them 
still  for  gain's  sake,  as  plainly  appeareth. 

Now  let  us  add  the  third  reason.  It  is  expressly  w^ritten,  "  There 
is  one  Mediator  between  God  and  men,  the  man  Christ  Jesus  :  " 
1  Tim.  ii.  5.  on  him  ought  we,  in  all  prayer,  to  cast  our  eyes,  and 
to  know  the  doctrine  of  the  Gospel  concerning  him,  that  no  man  can 
come  unto  God  but  bv  confidence  in  the  Mediator,  who  together 
niaketh  request  for  us  ;  as  himself  saith,  "No  man  cometh  to  the 
Father,  but  by  the  Son."  John  xiv.  6.  And  he  biddeth  us  fly  unto 
himself,  saying,  "  Come  unto  me,  all  ye  that  labour  and  are  heavy 
leaden,  and  I  will  refresh  you  :  "  ]Matt.  xi.  28,  and  he  himself 
teacheth  the  manner  of  invocation,  when  he  saith,  "  \Miatsoever 
ye  shall  ask  the  Father  in  my  name,  he  will  give  it  you."  John  xvi. 
23.  He  nameth  the  Father,  that  thou  mayest  distinguish  thy 
invocation  from  heathenish,  and  consider  what  thou  speakest  unto  ; 
that  thou  mayest  consider  him  to  be  the  true  God,  who,  by  sending 
his  Son,  hath  revealed  himself;  that  thy  mind  may  not  wander,  as 
the  heathenish  woman  in  the  tragedy  speaketh,  '  I  pray  unto  thee, 
O  God,  whatsoever  thou  art,  &c ;'  but  that  thou  mayest  know 
him  to  be  the  true  God,  who,  by  the  sending,  crucifying,  and  raising 
up  again  of  his  Son,  hath  revealed  himself,  and  mayest  know  him 
to  be  such  an  one  as  he  hath  revealed  himself.  Secondlv,  that  thou 
mayest  know,  that  he  doth  so  for  a  certainty  receive  and  hear  us 
making  our  prayers,  when  we  fly  to  his  Son  the  Mediator,  crucified 
and  raised  up  again  for  us  ;  and  desire  that,  for  his  sake,  we  may  be 
received,  heard,  helped,  and  saved;  neither  is  any  man  received  or 
heard  of  God  bv  anv  other  means.  Neither  is  the  praying  uncertain  ; 
but  he  biddeth  those  that  pray  on  this  sort  to  be  resolved  through  a 
strong  faith,  that  this  worship  pleaseth  God,  and  that  tliey  who  pray 
on  this  manner  are  assuredly  received  and  heard:  therefore  he  saith, 
"Whatsoever  ye  shall  ask  in  my  name ;  "  that  is,  acknowledging, 


42  THE    SKCOND    SECTION. 

and  naming  or  culling  upon,  me  as  the  Redeemer,  High  Priest,  and 
Intercessor :  this  High  Priest  alone  goeth  into  the  holiest  place, 
that  is,  into  the  secret  council  of  the  Deity,  and  seeth  the  mind  of 
the  Eternal  Father,  and  maketh  request  for  us,  and,  searching  our 
hearts,  presenteth  our  sorrows,  sighs,  and  prayers  unto  him. 

It  is  plain,  that  this  doctrine  of  the  Mediator  was  obscured  and 
corrupted,  when  men  went  to  the  Mother  Virgin,  as  more  merciful, 
and  others  sought  other  mediators.  And  it  is  plain,  that  there  is 
no  example  to  be  seen  in  the  prophets  or  apostles,  where  prayer  is 
made  unto  men  ;  '  Hear  me,  Abraham  ;  '  or,  "  Hear  me,  O  God,  for 
Abraham's  sake  : '  but  prayer  is  made  unto  God,  who  hath  revealed 
himself,  to  wit,  to  the  Eternal  Father,  to  the  Son  our  Lord  Jesus 
Christ,  and  to  the  Holy  Ghost,  that  he  would  receive,  hear,  and 
save  us  for  the  Son's  sake.  It  is  also  expressly  made  to  the  Son, 
as  in  2  Thess.  ii.  16,  17.  "Our  Lord  Jesus  Christ  himself,  and 
God  our  Father,  who  hath  loved  us,  strengthen  you,  &c."  And 
Jacob  nameth  God,  and  the  Son  the  Mediator,  when  he  saitli, 
"  God,  before  whom  my  fathers  walked,  and  the  Angel  that  deli- 
vered me  out  of  all  troubles,  (that  is,  the  promised  Saviour,)  bless 
these  children."  Gen.  xlviii.  15,  16.  Therefore  we  use  these  forms 
of  invocation  :  '  I  call  upon  thee,  O  Almighty  God,  Eternal  Father  of 
our  Lord  Jesus  Christ,  Maker  of  heaven  and  earth,  together  with 
thy  Son  our  Lord  Jesus  Christ,  and  thy  Holy  Spirit,  O  wise,  true, 
good,  righteous,  most  free,  chaste,  and  merciful  God,  have  mercy 
upon  me,  and  for  Jesus  Christ's  sake,  thy  Son,  crucified  for  us,  and 
raised  up  again,  hear  and  sanctify  me  with  thy  Holy  Spirit.  I  call 
upon  thee,  O  Jesus  Christ,  the  Son  of  God,  crucified  for  us,  and 
raised  up  again  ;  have  mercy  on  me,  pray  for  me  unto  the  Ever- 
lasting Father,  and  sanctify  me  with  thy  Holy  Spirit.'  In  these 
forms  we  know  what  we  pray  unto.  And  seeing  there  are  testimo- 
nies of  God's  word  to  be  seen,  which  shew  that  this  praying 
pleaseth  God,  and  is  heard,  such  praying  may  be  made  in  faith. 
These  things  are  not  to  be  found  in  that  invocation  which  is  made 
unto  men.  Some  gather  testimonies  out  of  Augustine  and  others, 
to  show  that  the  saints  in  heaven  have  care  of  human  affairs.  This 
mav  more  plainly  be  showed  by  Moses  and  Elias  talking  with  Christ. 
And  there  is  no  doubt  but  that  such  as  are  in  happiness  pray  for 
the  church.*  But  yet  it  foUoweth  not  thereupon  that  they  are  to  be 
prayed  unto. 

*  See  the  first  obscivatioii  upon  this  Coiiiesjsioii  iibove,  in  the  First  Scetioii, 
Of  Doctrine. 


OF    GOD.  43 

And  albeit  we  teach  that  men  are  not  to  be  prayed  unto,  yet  we 
propound  the  histories  of  those  that  are  in  the  blessed  state  unto  the 
people.  Because  it  is  necessary  that  the  history  of  the  Church  be  by 
soine  means  known  unto  all,  by  what  testimonies  the  church  is  called 
together  and  founded,  and  how  it  is  preserved,  and  what  kind  of 
doctrine  hath  been  published  by  the  fathers,  prophets,  apostles,  and 
martyrs.  In  these  histories  we  command  all  to  give  thanks  unto 
God,  for  that  he  hath  revealed  himself,  that  he  hath  gathered  to- 
gether his  Church  by  his  Son,  that  he  hath  delivered  this  doctrine 
unto  UP,  and  hath  sent  teachers,  and  hath  shewed  in  them  the  wit- 
nesses of  himself.  We  command  all  to  consider  of  this  doctrine,  and 
to  strengthen  their  faith  by  those  testimonies  which  God  hath  shewed 
in  them  :  that  they  likewise  consider  the  examples  of  judgment  and 
punishments,  that  the  fear  of  God  may  be  stirred  up  in  them  :  we 
command  them  to  follow  their  faith,  patience,  and  other  virtues ; 
that  they  learn  that  in  God  is  no  respect  of  persons,  and  desire  to 
have  themselves  also  received,  heard,  governed,  saved,  and  helped, 
as  God  received  David,  Manasseh,  Magdalene,  the  thief  on  the  cross. 
We  also  teach  how  these  examples  are  to  be  followed  of  every  man 
in  his  vocation  :  because  error  in  imitation,  and  preposterous  zeal,  is 
ofttimes  the  cause  of  great  evils.  We  also  commend  the  diligence 
of  the  saints  themselves,  who  took  heed  of  wasting  God's  gifts  in 
vain.*  And,  to  conclude,  they  that  are  not  fools  may  gather  great 
store  of  doctrine  out  of  these  histories  ;  which  doctrine  is  profitable 
to  be  published  to  the  people,  so  that  superstition  be  set  aside. 

XL  —  From  the  Confession  of  AYirtemburg. 
Chapter  1 .  Of  God,  and  of  Three  Persons  in  one  Godhead, 
We  believe  and  confess  that  there  is  one  only  God,  true,  eternal, 
and  infinite.  Almighty,  maker  of  all  things  visible  and  invisible  ; 
and  that  in  this  one  and  eternal  Godhead  there  are  three  properties 
or  persons  of  themselves  subsisting,  the  Father,  the  Son,  and  the 
Holy  Ghost  :  as  the  prophetical  and  apostolical  Scriptures  teach, 
and  the  Creeds  of  the  Apostles,  of  Nice,  and  of  Athanasius  declare. 

Chapter  2.     Of  the  Son  of  God. 
We  believe  and  confess  that  the  Son  of  God,  our  Lord  Jesus 
Christ,  was  begotten  of  his  Father  from  everlasting,  true  and  ever- 

*  Concerning  wasting  aTid  losing  of  the  Spirit,  and  of  the  gifts  of  the  same, 
see  the  first  observation  upon  this  Confession,  in  the  Fourth  Section  following. 
On  l/ie  Difference  of  Sin. 


44  THE    SECOND    SECTION. 

lasting  God,  consubstantial  with  his  Father,  &c.     (See  the  rest  in 
the  Sixth  Section.) 

Chapter  3.  0/ the  Holy  Ghost. 
We  believe  and  confess  that  the  Holy  Ghost  proceedeth  from  God 
the  Father,  from  everlasting ;  that  he  is  true  and  eternal  God,  of 
the  same  essence,  and  majesty,  and  glory  with  the  Father,  and  the 
Son;  as  the  holy  fathers,  by  authority  of  the  holy  Scripture,  well 
declared  in  the  Council  of  Constantinople  against  Macedonius. 

Chapter  23.      Of  the  Invocation  of  Saints. 

There  is  no  doubt  but  the  memory  of  those  saints,  who,  when 
they  were  in  this  bodily  life,  furthered  the  church  either  by  doctrine, 
or  by  writings,  or  by  miracles,  or  by  examples,  and  have  either  wit- 
nessed the  truth  of  the  Gospel  by  martyrdom,  or  by  a  quiet  kind 
of  death  fallen  on  sleep  in  Christ,  ought  to  be  sacred  with  all  the 
godly  :  and  they  are  to  be  commended  to  the  church,  that  by  their 
doctrine  and  examples  we  may  be  strengthened  in  true  faith,  and 
inflamed  to  follow  true  godliness. 

We  confess  also,  that  the  saints  in  heaven  do,  after  their  certain 
manner,  pray  for  us  before  God,  as  the  angels  also  are  careful  for 
us  ;*  and  all  the  creatures  do,  after  a  certain  heavenly  manner, 
groan  for  our  salvation,  and  travail  together  with  us,  as  Paul  speaketh. 
But  as  the  worship  or  invocation  of  creatures  is  not  to  be  instituted 
upon  their  groanings,  so  upon  the  prayer  of  saints  in  heaven  we 
may  not  allow  the  invocation  of  saints.  For,  touching  the  invocating 
of  them,  there  is  no  commandment  nor  example  in  the  holy  Scrip- 
tures. For  seeing  all  hope  of  our  salvation  is  to  be  put,  not  in  the 
saints,  but  in  our  Lord  God  alone,  through  his  Son,  our  Lord  Jesus 
Christ ;  it  is  clear,  that  not  the  saints,  but  God  alone  is  to  be  prayed 
unto.  "  How  shall  they  call  on  him,"  saith  Paul,  "  in  whom  they 
believe  not  ?"  Rom.  x.  14.  But  we  must  not  believe  in  the  saints  : 
how  then  shall  we  pray  unto  them  ?  And  seeing  it  must  needs  be, 
that  he  who  is  prayed  unto  be  a  searcher  of  the  heart,  the  saints 
ought  not  to  be  prayed  unto,  because  they  are  no  searchers  of  the 
heart.  Epiphanius  saith,  '  Mary's  body  was  holy  indeed,  but  yet 
not  God  ;  she  was  indeed  a  virgin,  and  honourable,  but  she  was  not 
propounded  for  adoration ;  but  herself  worshipped  him,  who,  as  con- 
cerning his  flesh,  was  born  of  her.'  Contra  Collyridianos.  Augustine 
saith,  '  Let  not  the  worship  of  dead  men  be   any  religion  unto  us ; 

'  Sec  Note  to  the  Sa.xon  Coni'csihioii,  in  the  First  Section,  Of  Doclrine. 


OF    GOD.  45 

because  if  thev  have  lived  holilv,  they  are  not  so  to  be  accounted  of, 
as  that  they  should  seek  such  honour ;  but  rather  they  will  have  him 
to  be  worshipped  of  us,  by  whom  themselves  being  illuminated  rejoice, 
that  we  should  be  fellow-ser\'ants  of  tlieir  reward.  They  are  there- 
fore to  be  honoured  for  imitation,  not  to  be  worshipped  for  religion's 
sake.'  De  Vera  Religione.  Cap.  ult.  And  again,  in  the  same  place, 
'  We  honour  them  with  love,  not  with  service.  Neither  do  we 
erect  temples  unto  them,  for  they  will  not  have  themselves  so  to  be 
honoured  of  us ;  because  they  know  that  we  ourselves,  being  good, 
are  the  temples  of  the  high  God.'  And  elsewhere,  '  Neither  do  we 
consecrate  temples,  priesthoods,  holy  rites,  ceremonies,  and  sacrifices 
unto  the  same  martyrs  ;  seeing  not  they,  but  their  God,  is  our  God, 
&c.  We  neither  ordain  priests  for  our  martyrs,  nor  offer  sacrifices.' 
De  Civitate  Dei.  Lib.  8.  Cap.  27.  So  Ambrose  upon  the  Romans, 
Chap.  1.  '  Tliey  are  wont  to  use  a  miserable  excuse,  saying,  that  bv 
these,  men  may  have  access  unto  God,  as  to  a  king  by  earls.  Go  to  : 
is  any  man  so  mad,  I  pray  you,  that,  being  forgetfid  of  his  own  sal- 
vation, he  will  challenge,  as  fit  for  an  earl,  the  rovaltv  of  a  king- .'' 
And  straight  after,  '  These  men  think  them  not  guilty,  that  give 
the  honour  of  God's  name  to  a  creature,  and,  leaving  the  Lord, 
worship  their  fellow-servants.' 

But  we,  say  they,  worship  not  the  saints,  but  only  desire  to  be 
holpen  before  God  by  their  prayers.  But  so  to  desire,  as  the  servnce 
of  Litanies  sheweth,  and  is  commonly  used,  is  nothing  else  but  to 
call  upon  and  worship  saints  :  for  such  desiring  requireth,  that  he 
who  is  desired  be  everywhere  present,  and  hear  the  petition.  But 
this  majesty  agreeth  to  God  alone;  and  if  it  be  given  to  the  creature, 
the  creature  is  worshipped. 

Some  men  feign  that  the  saints  see  in  God's  word  what  things 
God  promiseth,  and  what  things  seem  profitable  for  us  :  which  thing 
although  it  be  not  impossible  to  the  majesty  of  God,  vet  Isaiah 
plainly  avoucheth,  that  "  Abraham  knoweth  us  not,  and  Israel  is 
ignorant  of  us  :"  Isa.  Ixiii.  16.  where  the  ordinary  gloss  citeth  Au- 
gustine, saying  that  '  The  dead,  even  saints,  know  not  what  the 
living  do,  &c.' 

For  that  the  ancient  writers  oftentimes  in  their  pravers  turn 
themselves  to  saints,  thev  either  simply,  without  exact  judgment, 
followed  the  error  of  the  common  people,  or  used  such  manner  of 
speaking,  not  as  Di%'ine  honour,  but  as  a  figure  of  grammar,  which 
they  call  Prosopopceia.  Whereby  godly  and  learned  men  do  not  mean 
that  they  worship  and  pray  to  saints,  but  do  set  out  the  unspeakable 


46  THE    SECOND    SECTION. 

groaning  of  the  saints,  and  of  all  creatures,  for  our  salvation  ;  and 
signify  that  the  godly  prayers,  which  saints  through  the  Holy  Ghost 
poured  out  in  this  world  before  God,  do  as  yet  ring  in  God's  ears  : 
as  also  the  blood  of  Abel  after  his  death  still  cried  before  God  ; 
and  in  the  Revelation,  the  souls  of  the  saints  that  were  killed  cry, 
that  their  blood  may  be  revenged  :  not  that  they  now,  resting  in  the 
Lord,  are  desirous  of  revenge,  after  the  manner  of  men  ;  but  because 
the  Lord,  even  after  their  death,  is  mindful  of  the  prayers  which, 
while  they  yet  lived  on  earth,  they  poured  out  for  their  own  and  the 
whole  Church's  deliverance. 

Epiphanius  himself,  against  Aerius,  doth  also  somewhat  stick  in 
the  common  error ;  yet  he  teacheth  plainly,  that  the  saints  are  men- 
tioned ia  the  church,  not  that  they  should  be  prayed  unto,  but  rather 
that  they  should  not  be  prayed  unto,  nor  matched  in  honour  with 
Christ.  '  We,'  saith  he,  '  make  mention  of  the  righteous  Fathers, 
Patriarchs,  Prophets,  Apostles,  Evangelists,  Martyrs,  Confessors, 
Bishops,  Anchorites,  and  the  whole  company,  that  we  mav  single 
out  the  Lord  Jesus  Christ  from  that  company  of  men,  by  the  honour 
which  we  give  unto  him,  and  that  we  may  give  him  such  worship 
as  by  which  we  may  signify  that  we  think  that  the  Lord  is  not  to 
be  made  equal  with  any  among  men,  although  every  of  them  were 
a  thousand  times,  and  above,  more  righteous  than  they  are.' 

XIL — From  the  Confession  of  Sueveland. 
Article  1.  Section  2. 
Since  sermons  began  with  us  to  be  taken  out  of  the  holy  Scrip- 
tures of  God,  and  those  deadly  contentions  ceased,  so  many  as  were 
led  with  any  desire  of  true  godliness,  have  obtained  a  far  more  cer- 
tain knowledge  of  Christ's  doctrine,  and  far  more  fervently  expressed 
it  in  the  conversation  of  their  life.  And  even  as  they  decUned  from 
those  things,  which  had  perversely  crept  into  the  doctrine  of  Christ, 
so  they  were  more  and  more  confirmed  in  those  things  which  are 
altogether  agreeable  thereunto.  Of  which  sort  are  the  articles  which 
the  Christian  church  hath  hitherto  steadfastly  believed  touching  the 
holy  Trinity  :  to  wit,  that  God  the  Father,  the  Son,  and  the  Holy 
Ghost  are  one  essence  and  three  persons,  and  admit  no  other  divi- 
sion or  difference,  than  the  distinction  of  persons. 

Article  11.     Of  the  invocating  and  ivor shipping  of  Saints. 
Moreover,  that  abuse  also  was  reproved  and  confuted,  by  which 
some  think  thev  can  so,  bv  fastings  and  pravers,  win  and  l)ind   unto 


OF    GOO.  47 

tliemselves  both  the  blessed  Virgin  Miiry  that  bare  God,  and  other 
saints,  that  they  hope,  by  their  intercession  and  merits,  they  may  be 
deUvered  from  all  adversities,  as  well  of  soul  as  of  body,  and  be 
enriched  with  all  kind  of  good  things.  For  our  preachers  have 
taught,  by  the  commandment  of  Christ  the  Saviour,  that  that 
heavenly  Father  alone  is  by  the  same  Christ  in  the  Holy  Spirit  to 
be  prayed  unto,  as  he  who  hath  promised  that  he  will  never  deny  us 
any  of  those  things  which  we  by  a  true  faith  ask  him  through  his 
Son.  And  seeing  the  Scripture  itself  setteth  before  us  "  one  onlv 
Mediator  between  God  and  men,  to  wit,  the  man  Jesus  Christ," 
1  Tim.  ii.  5.  who  both  loveth  us  more  entirely,  and  can  bv  authority 
do  more  with  the  Father,  than  any  other  ;  they  rightly  think,  that  this 
only  Intercessor  and  Advocate  ought  to  suffice  us.  Yet  they  do 
therewithal  teach,  that  the  most  holy  mother  of  God  and  Virgin 
Mary,  and  other  beloved  saints,  are  with  great  diligence  to  be 
honoured  :  but  that  that  thing  cannot  otherwise  be  done,  than  if 
we  study  to  be  conversant  in  those  things  to  which  they  especially 
gave  themselves,  (namelv,  to  innocency  and  sanctification,)  and  of 
which  they  set  before  us  so  worthy  examples.  For  sith  they,  with 
their  whole  heart  and  soul,  and  with  all  their  strength,  do  love  God, 
we  can  in  nothing  please  them  better,  than  if  we  also  with  them  love 
God  from  the  heart,  and  strive  by  all  means  possible  to  make  ourselves 
conformable  to  him.  So  far  off  are  they  fi'om  ascribing  their  own 
salvation  to  their  merits  :  how  therefore  should  they  presume  to  help 
any  other  with  their  merits  ?  Nay  rather  every  one  of  them,  while 
they  lived  here,  said  with  Paul,  "  The  life  which  I  now  live  in  the 
flesh,  I  live  by  the  faith  of  the  Son  of  God,  v/ho  loved  me,  and  gave 
himself  for  me.  For  I  despise  not  the  grace  of  God."  Gal.  ii.  20,  21. 
Seeing  therefore  they  themselves  attriliute  whatsoever  they  either  be 
or  have  to  the  goodness  of  God,  and  to  the  redemption  of  the  Lord 
Jesus  Christ,  we  can  please  them  no  way  better  than  if  we  also 
wholly  rest  in  the  same  things  alone  :  which  very  thing  St.  Augus- 
tine also  teacheth  toward  the  end  of  his  Book,  De  Vera  Religione. 

Article  22.  Of  Images. 
As  touching  images,  our  preachers  reproved  this  especially  out  of 
the  holy  Scriptures,  that  adoring  and  invocating  of  them  is  so  openly 
granted  to  the  simple  people  against  the  express  commandment  of 
God.  Secondly,  that  so  great  cost  is  bestowed  for  their  worship  and 
ornament ;  bv  which  rather  the  hungry,  thirstv,  naked,  fatherless. 


48  THE    SECOND    SECTION. 

sick,  and  those  that  are  in  bonds  for  Christ,  ought  to  have  been 
relieved.  Lastly,  because  the  most  part  are  so  persuaded,  that  with 
such  worship  and  cost  bestowed  upon  images,  (both  which  things 
God  abhorreth,)  they  deserve  much  at  God's  hands,  and  that  they 
obtain  special  help  by  this  means.  Contrariwise,  the  same  men  do 
teach,  that  the  ancient  writers  (so  long  as  Christian  faith  remained 
somewhat  pure)  understood  the  Scriptures,  which  forbid  worship- 
ping and  praying  to  images,  in  this  sense,  that  they  thought  it  an 
abominable  thing  to  admit  any  images,  either  graven  or  painted,  in 
the  church ;  although  they  were  not  otherwise  ignorant,  what  our 
liberty  is,  as  in  all  external  things,  so  likewise  in  images.  For  they 
nothing  doubted  but  that  it  was  fiat  contrary  both  to  the  command- 
ments of  Scripture,  and  also  to  our  holy  religion.  Which  may  espe- 
cially be  proved  even  by  those  things  which  blessed  Epiphanius,  in 
times  past  Bishop  of  Salaminium,  in  Cyprus,  writeth  of  himself, 
in  an  epistle  to  John,  Bishop  of  Jerusalem ;  which  also  St.  Jerome 
turned  out  of  Greek  into  Latin,  because  he  thought  it  both  Chris- 
tian, and  profitable  to  be  read ;  and  these  are  Epiphanius'  own 
words  :  — 

'  When  we  went  together  to  the  holy  place  which  is  called  Bethel, 
that  there  I  might  make  a  collection  with  thee  after  the  custom  of  the 
church  ;  and  when  I  was  come  to  the  village  which  is  called  Anablatha, 
and  passing  by  saw  there  a  lamp  burning,  and  had  asked  what  place 
it  was,  and  had  learned  that  it  was  a  church,  and  was  gone  in  to 
pray ;  I  found  there  a  vail,  hanging  at  the  entry  of  the  same  church, 
stained  and  painted,  and  having  the  image  as  it  might  be  of  Christ, 
or  some  saint ;  (for  I  do  not  well  remember  whose  picture  it  was.) 
When  therefore  I  had  seen  this  in  Christ's  church,  contrary  to  the 
commandment  of  the  Scripture,  that  tliere  hung  a  man's  picture,  I 
cut  it :  and  moreover  I  counselled  the  keepers  of  that  place,  that 
they  should  wind  and  bury  some  poor  body  in  it.'  And  a  little  after, 
when  he  had  brought  an  excuse  for  his  delay  in  sending  another  vail 
that  he  had  promised,  he  addeth,  '  And  now  I  have  sent  that  I  could 
find ;  and  I  pray  thee  bid  the  elders  of  the  same  place  take  the  vail, 
that  we  have  sent,  of  the  bearer,  and  bid  that  henceforth  such  vails 
as  be  contrary  to  our  religion  be  not  hanged  up  in  the  church  of 
Christ.' 

Lo,  this  godly  bishop  writeth,  that  it  is  against  the  holy  Scrip- 
tures, and  Christian  religion,  to  have  even  Christ's  own  picture  in 
the  Church  ;  and  that  in  so  plain  words,  that  it  may  ai)pear  to  them. 


OF    GOD. 


49 


that  as  well  the  Bishop  of  Jerusalem  himself,  and  Jerome,  as  all 
other  men  of  tliat  age,  thought  the  same  ;  aud  that  that  faith  and 
custom  of  detesting  images  hath  been  always  of  old  in  the  Church 
of  Christ,  and  brought  in  by  the  Apostles  themselves. 

Whereas  sonic  say  further,  that  '  images  be  profitable  for  the  in- 
struction of  the  lav  people  ;'  it  appeareth,  first  of  all,  that  almost  all 
images  were  set  up  for  pomp  and  superstition,  rather  than  for  any 
other  use.  Secondly,  neither  is  that  reason  very  sound.  For  although 
the  Lord  would  instruct  and  bring  to  the  knowledge  of  his  goodness 
the  Jews  (far  more  dull  than  becometh  Christians  to  be)  by  divers 
outward  ceremonies  and  pedagogies,  yet  he  was  so  far  from  think- 
ing that  the  use  of  images  %vas  fit  and  convenient  for  that  purpose, 
that  he  did  even  by  name  forbid  it  unto  them.  For  whosoever  is 
not  instructed  and  stirred  up  to  the  worship  of  God  by  the  word  of 
God,  and  by  so  excellent  works  of  his,  (which  he  laveth  before  us 
both  in  heaven  and  earth,  and  which  are  continually  before  our  eyes, 
and  at  hand,  and  which,  to  conclude,  we  so  plentifully  enjoy,)  surely 
the  form  of  God's  creatures,  altered  by  man's  cunning,  and  so 
shapen  that  stones,  trees,  metals,  and  other  like  matter,  do  no 
longer  retain  their  own  shape,  such  as  they  received  it  of  God,  but 
carry  the  countenance  either  of  men,  or  of  beasts,  or  of  other  things, 
will  do  him  no  good.  Yea,  it  is  certain,  that  by  the  workmanship  of 
such  images  men  are  more  withdrawn  from  the  view  of  God's  works 
to  their  own  works,  or  to  men's  inventions  ;  so  that  they  do  not 
every  where  think  alike  of  God,  but  keep  in  religious  cogitations 
until  such  time  as  they  light  upon  some  image.  But  surely,  if  a  man 
mark  it  well,  the  heaven  and  the  earth,  and  whatsoever  is  contained 
in  them,  are  excellent  and  worthy  images  of  God. 

The  heathens  also  used  a  pretence  of  instruction  and  teaching,  to 
maintain  their  idols  :  but  the  holy  fathers  rested  not  in  such  excuses. 
Of  which  matter  Lactantius  teacheth  at  large  in  his  Second  Book  of 
Institutions.  Neither  could  the  heathens  better  abide  to  be  upbraided 
for  that  they  worshipped  stones  and  stocks,  than  can  the  men  of  our 
age ;  as  they  which  oftentimes  confidently  affirmed,  that  they  took 
the  images  to  be  nothing  else  but  images,  and  that  they  sought 
nothing  else,  but  to  be  instructed  and  admonished  by  them. 

And  these  things  doth  Athanaslus  control  in  these  words  :  '  Go 
to,  let  them  tell  me  how  God  is  known  by  images  ;  that  is,  whether 
it  be  for  the  matter  whereof  they  consist,  or  for  the  form  imprinted 
in  that  matter.  If  the  matter  serve  the  turn,  what  need  is  there,  I 
pray  you,  of  the  form  ?     For  God  himself  shineth  forth  even  in  the 

E 


50  THE    SECOND    SECTION. 

matter,  before  that  any  thing  be  framed  thereof  by  man's  hands ;  for 
all  things  shew  forth  God's  glory.     But  if  the  form  itself,  which  is 
fitted  to  the  matter,  giveth  occasion  to  know  God,  what  need  such 
images  ?  might  not  God  be  known  far  more  excellently  by  the  things 
themselves,    whereof   images  be   made  ?  Surely  the  glory  of  God 
might  much  more  visibly  be  seen  by  the  living  creatures  themselves, 
either  reasonable,  or  unreasonable,  set  before  our  eyes,  than  by  dead 
images  which  cannot  move.'  And  if  any  man  shall  say,  '  These  things 
might  well  be  brought  against  images,  by  which  men  think  they 
may  come  to  the  knowledge  of  God,  but  we  are  to  think  otherwise 
of  the  images  of  our  Lord  Jesus  Christ,  and  other  saints : '  let  him 
in  like  sort  think  that  God  did  many  external  works  in  Israel,  of 
which  he  commandeth  them  to  be  mindful  for  ever  ;  and  that  he 
raised  up  unto  them  not  a  few  famous  and  holy  men,  whose  faith  he 
would  never  have  them  to  forget :  yet  he  never  established  the  me- 
morial of  them  by  such  images,  that  he  might  give  no  occasion  of 
backsliding  or  apostacy,  which  is  wont  to  follow  the  worshipping  of 
images.     Wherefore  in  the  purer  primitive  church  it  was  abomina- 
tion to  have  even  the  image  of  Christ,  as  hath  been  before  shewed. 
To  be  short,  our  preachers  confess  that  images  of  themselves  are 
indifferent,  so  that  no  worship  or  adoration  be  done  unto  them.    But 
it  is  not  enough  for  a  Christian  man  to  have  a  thing  free,  but  he 
ought  always  to  have  a  diligent  respect  hereunto,  whether  the  same 
be  profitable  for  edification  ;  1  Cor.  x.  32.  for  nothing  is  to  be  suffered 
or  assayed  in  the  church,  which  hath  not  in  it  some  certain  use  of 
edifying.     Seeing  then  it  plainly  appeareth  what  grievous  offences 
images  in  times  past  brought  forth,  and  do  as  yet  bring  forth  ;  and 
seeing  it  cannot  be  shewed,  what  profit  can  be  hoped  for  thereof, 
(unless  peradventure  we  will  be  counted  quicker-sighted  than  God 
himself,  and  the  ancient  Christians  that  were  truly  godly,  who  were 
so  far  from  taking  any  profit  thereby,  that  they  even  abhorred  images 
in  churches,)  all  images  and  idols  are  worthily  to  be  abhorred  in  the 
church.     Neither  can   the   workmanship  of  the  chenabim  upon  the 
ark  of  the  covenant,  or  other  ornaments  of  the  temple,  which  the 
patrons  of  images  are  wont  to  object  unto  us,  hinder  this  truth 
among  Christians.    For  God  had  expressly  commanded  the  cherubim 
to  be  made,  but  he  would  not  have  them  seen  of  the  people.     And 
all  the   other  things  were  ordained  rather  for  the  beauty  of  the 
temple,  than  to  learn  any  knowledge  of  God  thereby ;  although  from 
them  (as  from  all  the  rest  of  God's  works)  they  which  were  spiritual 
might  take  occasion  to  meditate  upon  the  goodness  of  God.     But 


OK    PKOVIDKNCK,    AND    TTI K    CRKATION    OF    THE    WORLD.  51 

it  is  requisite  also  to  call  this  to  mind,  that  we  are  much  more  bound 
to  worship  God  in  spirit  and  in  truth  than  they  of  old  time  were  ; 
for  that  we  arc  more  plentifully  enriched  with  Christ's  Spirit,  if  we 
trulv  believe  in  him. 


THE    THIRD    SECTION. 

OF    THE    ETERNAL    PROVIDENCE    OF    GOD,    AND    THE 
CREATION  OF  THE  WORLD. 

I.  —  From  the  latter  Confession  op  Helvetia. 
Chapter  G.     Of  the  Providence  of  God. 

We  believe  that  all  things,  both  in  heaven  and  in  earth,  and  in  all 
creatures,  are  sustained  and  governed  by  the  providence  of  this  wise, 
eternal,  and  omnipotent  God.  For  David  witnesseth  and  saith, 
"  The  Lord  is  high  above  all  nations,  and  his  glory  above  the  hea- 
vens. Who  is  as  our  God,  who  dwelleth  on  high,  and  yet  humbleth 
himself  to  behold  the  things  that  are  in  heaven  and  earth?"  Psal. 
cxiii.  4 — 6.  Again,  he  saith,  "  Thou  hast  foreseen  all  my  ways  ; 
for  there  is  not  a  word  in  my  tongue,  which  thou  knowest  not 
wholly,  O  Lord,  &c."  Psal.  cxxxix.  3,  4.  Paul  also  witnesseth  and 
saith,  "  By  him  we  live,  move,  and  have  our  being."  Acts  xvii.  28. 
And,  "  Of  him,  and  through  him,  and  from  him  are  all  things." 
Rom.  xi.  36.  Tlierefore  Augustine  both  truly,  and  according  to  the 
Scripture,  said  in  his  book  De  Agone  Christi,  Cap.  8.  '  The  Lord 
said,  "  Are  not  two  sparrows  sold  for  a  farthing  ?  And  one  of  them 
shall  not  fall  on  the  ground  without  the  will  of  your  Father."  By 
speaking  thus  he  would  give  us  to  understand,  that  whatsoever  men 
count  most  vile,  that  also  is  governed  by  the  almighty  power  of  God. 
For  the  truth  which  said,  that  all  the  hairs  of  our  heads  are  num- 
bered, saith  also  that  the  birds  of  the  air  are  fed  by  him,  and  the 
lilies  of  the  field  are  clothed  by  him.' 

We  therefore  condemn  the  Epicureans  who  deny  the  providence  of 
God,  and  all  those  who  blasphemously  affirm,  that  God  is  occupied 
about  the  poles  of  heaven,  and  that  he  neither  seeth  or  regardeth  us 
nor  our  affairs.  The  princely  prophet  David  also  condemned  these 
men,  when  as  he  said,  "  O  Lord,  How  long,  how  long  shall  the 
wicked  triumph  ?     They  say  the  Lord  doth  not  see,  neither  doth  the 

£    2 


52  THE    THIRD    SECTION. 

God  of  Jacob  regard  it.  Understand,  ye  unwise  among  the  people  ; 
and  ye  fools,  when  will  ye  be  wise  ?  He  that  hath  planted  the  ear, 
shall  he  not  hear  ?  and  he  that  hath  formed  the  eye,  how  should  he 
not  see  ?"  Psal.  xciv.  3  ;  7 — 9.  Notwithstanding  we  do  not  contemn 
the  means  whereby  the  providence  of  God  worketh,  as  though  they 
were  unprofitable ;  but  we  teach,  that  we  must  apply  ourselves  unto 
them,  so  far  as  they  are  commended  to  us  in  the  word  of  God, 
Wherefore  we  mislike  the  rash  speeches  of  such  as  say,  that  if  by 
the  providence  of  God  all  things  are  governed,  then  all  our  studies 
and  endeavours  are  unprofitable.  It  shall  be  suflScient,  if  we  leave 
or  permit  all  things  to  be  governed  by  the  providence  of  God,  and  we 
shall  not  need  hereafter  to  behave  or  act  with  carefulness  in  any  mat- 
ter. For  though  Paul  did  confess  that  he  did  sail  by  the  providence  of 
God,  who  had  said  to  him,  "  Thou  must  testify  of  me  also  at  Rome  ;" 
Acts  xxiii.  1  ] .  who  moreover  promised  and  said,  "  There  shall  not 
so  much  as  one  soul  perish,  neither  shall  an  hair  fall  from  your 
heads;"  Acts  xxvii.  22;  34.  yet,  the  mariners  devising  how  they 
might  find  a  way  to  escape,  the  same  Paul  salth  to  the  Centurion 
and  to  the  soldiers,  "  Unless  these  remain  in  the  ship,  ye  cannot  be 
safe."  Acts  xxvii.  31.  For  God,  who  hath  appointed  every  thing  his 
end,  he  also  hath  ordained  the  beginning  and  the  means  by  which  we 
must  attain  unto  the  end.  The  heathens  ascribe  things  to  blind  for- 
tune and  uncertain  chance  ;  but  St.  James  would  not  have  us  say, 
"  To-day  or  to-morrow  we  will  go  into  such  a  city,  and  there  buy 
and  sell ;"  but  he  addeth,  "  For  that  which  ye  should  say.  If  the 
Lord  will,  and  if  we  live,  we  will  do  this  or  that."  James  iv.  13  ;  15. 
And  Augustine  saith,  '  All  those  things  which  seem  to  vain  men  to 
be  done  unadvisedly  in  the  world,  they  do  but  accomplish  his  word, 
because  they  are  not  done  but  by  his  commandment.'  And,  in  his 
Exposition  on  the  148tli  Psalm,  '  It  seemed  to  be  done  by  chance, 
that  Saul,  seeking  his  father's  asses,  should  light  on  the  prophet 
Samuel ;  but  the  Lord  had  before  said  to  the  prophet,  To-morrow  I 
will  send  unto  thee  a  man  of  the  tribe  of  Benjamin,  &c.' 

Chapter  7.      Of  the  Creation  of  all  things ;  of  Angels,  the  Devil, 
and  Man. 

This  good  and  almighty  God  created  all  things,  both  visible  and 
invisible,  by  his  eternal  Word,  and  preserveth  the  same  also  by  his 
eternal  Spirit :  as  David  witnesseth,  saying,  "  By  the  word  of  the 
Lord  were  the  heavens  made,  and  all  the  host  of  them  by  the  breath 
of  his  mouth."  Psal.  xxxiii.  G.     And,  as  the  Scripture  saith,  "  All 


OF    PROVIDENCK,    AND    THE    CREATION    OF    THE    WORLD.  53 

things  that  the  Lord  created  were  very  good,"  Gen.  i.  31.  and  made 
for  the  use  and  profit  of  man.  Now,  we  say,  that  all  those  things 
do  proceed  from  one  beginning  :  and  therefore  we  detest  the  Mani- 
chees  and  Marcionites,  who  did  wickedly  imagine  two  substances  and 
natures,  the  one  of  good,  the  other  of  evil ;  and  also  two  beginnings, 
and  two  gods,  one  contrary  to  the  other,  a  good  and  an  evil. 

Amongst  all  the  creatures,  the  angels  and  men  are  most  excellent. 
Touching  angels,  the  holy  Scripture  saith,  "  Who  maketh  his  angels 
spirits,  and  his  ministers  a  flame  of  fire."  Psal.  civ.  4.  Also,  "  Are 
they  not  ministering  spirits  sent  forth  to  minister  for  their  sakes, 
which  shall  be  the  heirs  of  salvation?"  Heb.  i.  14.  And  the  Lord 
Jesus  himself  testifieth  of  the  devil,  saying,  "  He  hath  been  a  mur- 
derer from  the  beginning,  and  abode  not  in  the  truth,  because  there 
is  no  truth  in  him.  When  he  speaketh  a  lie,  he  speaketh  of  his 
own :  for  he  is  a  liar,  and  the  father  thereof."  John  viii.  44.  We 
teach  therefore  that  some  angels  persisted  in  obedience,  and  were 
appointed  unto  the  faithful  service  of  God  and  men ;  and  that  other 
some  fell  of  their  own  accord,  and  ran  headlong  into  destruction, 
and  so  became  enemies  to  aU  good,  and  to  all  the  faithful,  &c. 

Now,  touching  man,  the  Spirit  saith,  that  in  the  beginning  he 
was  "  created  good  according  to  the  image  and  likeness  of  God ;" 
Gen.  i.  27.  that  God  placed  him  in  Paradise,  and  made  all  things 
subject  unto  him  ;  which  David  doth  most  nobly  set  forth  in  the 
8th.  Psalm.  Moreover  God  gave  unto  him  a  wife,  and  blessed 
them.  We  say  also,  that  man  doth  consist  of  two,  and  those 
divers  substances  in  one  person  ;  of  a  soul  immortal,  (as  that  which, 
being  separated  from  his  body,  doth  neither  sleep  nor  die,)  and  a 
body  mortal,  which  notwithstanding  at  the  last  judgment  shall  be 
raised  again  from  the  dead,  that  from  henceforth  the  whole  man  may 
continue  for  ever,  in  life  or  in  death.  We  condemn  all  those  which 
mock  at,  or  by  subtle  disputations  call  into  doubt,  the  immortality  of 
the  soul,  or  say  that  the  soul  sleepeth,  or  that  it  is  a  part  of  God. 
To  be  short,  we  condemn  all  opinions  of  all  men  whatsoever,  which 
think  otherwise  of  the  creation  of  angels,  devils,  and  men,  than 
is  delivered  unto  us  by  the  Scriptures  in  the  apostolic  Church  of 
Christ. 

II. — From  the  Confession  of  Basle. 
Article  ].  Section  2.     Of  Creation  and  Providence. 
We   also  believe,   that   God  made  all  things   by   his  everlasting 
Word,  that  is,  by  his   only-begotten  Son ;  John.   3.  and  that  he 


54  THE    THIRD    SECTION. 

upholdeth  and  worketh  all  things  by  his  Spirit,  that  is,  by  his  own 
power  :  and  therefore  that  God,  as  he  hath  created,  so  he  foreseetli 
and  governeth  all  things. 

Article  3.      Of  the  Care  of  God  towards  Man. 
And  albeit  man  by  the  same  fall  became  subject  to   damnation 
and  so  was  made  an  enemy  to  God,  yet  that  God  never  laid  aside 
the  care  of  mankind.     The  Patriarchs,  the  promises  before  and  after 
the  flood,  hkewise  the  law  of  God,  given  by  Moses  and  the  holy 
prophets^  do  witness  this  thing. 

III.  —  From  the  Confession  of  France. 

Art.  2.  This  one  only  God  hath  revealed  himself  unto  men  ; 
first,  both  in  the  creation,  and  also  in  the  preservation  and  govern- 
ment of  his  works,  &c.  (See  the  rest  in  the  First  Section,  —  Of  the 
Scriptm'e ;  and  in  the  Second  Section,  —  Of  God.) 

Art.  7.  We  beheve  that  God,  the  Three  Persons  working 
together,  by  his  virtue,  wisdom,  and  incomprehensible  goodness  hath 
made  all  things ;  that  is,  not  only  heaven  and  earth,  and  all  things 
therein  contained,  but  also  the  invisible  spirits,  of  which  some  fell 
headlong  into  destruction,  and  some  continued  in  obedience. 
Therefore  we  say  that  those,  as  they  are  through  their  own  malice 
corrupted,  are  perpetual  enemies  to  all  good,  and  therefore  to  the 
whole  church ;  but  that  these,  preserved  by  the  mere  grace  of  God, 
are  ministers  for  his  glory,  and  for  the  salvation  of  the  elect. 

Art.  8.  We  believe  that  God  hath  not  only  made  all  things,  but 
also  ruleth  and  governeth  them,  as  he  who  according  to  his  will 
disposeth  and  ordereth  whatsoever  happeneth  in  the  world.  Yet 
we  deny  that  he  is  the  author  of  evil,  or  that  any  blame  of  things 
done  amiss  can  be  laid  upon  him,  seeing  his  will  is  the  sovereign 
and  most  certain  rule  of  all  righteousness ;  but  he  hath  wonderful 
rather  than  explicible  means,  by  which  he  so  useth  all  the  devils 
and  sinful  men  as  instruments,  that  whatsoever  they  do  evil,  that 
he,  as  he  hath  justly  ordained,  so  he  also  turneth  it  to  good. 
Therefore  while  we  confess  that  nothing  at  all  is  to  be  done,  but 
by  the  means  of  his  Providence  and  appointment,  we  do  in  all 
humility  adore  his  secrets  that  arc  hid  from  us,  neither  do  we  search 
into  tliose  things  which  be  without  the  reach  of  our  capacitv. 
Nay  rather  we  apply  to  our  own  use  that  which  the  Scripture  teach- 
eth  for  our  quietness  and  contentation  sake,  to  wit,  that  God,  to 
whom  all  things  are  subject,  with  a  fatherly  care  watchcth  for  us. 


OF    PROVIDENCE,    AND    THE    CREATION    OF    THE    WORLD.  55 

SO  that  not  so  much  as  a  hair  of  our  head  falleth  to  the  ground 
without  his  will ;  and  that  he  hath  Satan  and  all  our  adversaries 
so  fast  bound,  that  unless  leave  be  given  them,  they  cannot 
do  us  even  the  least  harm. 

IV. — From  the  Confession  of  Scotland. 
Article  2.  Of  the  Creation  of  Man. 
We  confess  and  acknowledge  this  our  God  to  have  created  man, 
to  wit,  our  first  father  Adam,  to  his  own  image  and  similitude  ; 
Gen.  i.  27.  to  whom  he  gave  wisdom,  lordship,  justice,  free-will, 
and  clear  knowledge  of  himself;  so  that  in  the  whole  nature 
of  man  there  could  be  noted  no  imperfection.  From  which  honour 
and  perfection,  man  and  woman  did  both  fall ;  the  woman  being 
deceived  by  the  serpent,  and  man  obeying  the  voice  of  the  woman  ; 
Gen.  iii.  6.  both  conspiring  against  the  sovereign  majesty  of  God, 
who  in  express  words  had  before  threatened  death,  if  they  pre- 
sumed to  eat  of  the  forbidden  tree.  Gen.  ii.  17. 

V.  —  From  the  Confession  of  Belgia. 

Art.  2.  We  know  God  by  two  manner  of  ways ;  first  by  the 
making,  preserving,  and  governing  of  this  whole  world.  For  that 
to  our  eyes  is  a  most  excellent  book,  in  which  all  creatures,  from 
the  least  to  the  greatest,  are  graven,  as  it  were,  in  characters,  and 
certain  letters,  by  which  the  invisible  things  of  God  may  be  seen 
and  known  of  us ;  namely,  his  everlasting  power  and  Godhead, 
as  Paul  the  apostle  speaketh ;  Rom.  i.  20.  which  knowledge  sufficeth 
to  convince  and  make  all  men  without  excuse,  &c.  (Look  for  the 
rest  in  the  First  Section, —  Of  the  Scripture  ;  and  in  the  Second 
Section,  —  Of  God.) 

Art.  12.  We  believe  that  the  Father  by  his  word,  that  is,  by  the 
Son,  made  heaven,  earth,  and  all  other  creatures  of  nothing, 
when  he  saw  it  fit  and  convenient,  and  gave  to  every  one  his  being, 
form,  and  divers  offices,  that  they  might  serve  their  Creator;  and 
that  he  doth  now  cherish,  uphold,  and  govern  them  all,  according  to 
his  everlasting  Providence  and  infinite  power ;  and  that  to  this  end, 
that  they  might  serve  man,  and  man  might  serve  his  God. 
He  also  made  the  angels  all  good  by  nature,  that  they  might 
be  his  ministers,  and  might  also  attend  upon  the  elect :  of  which 
notwithstanding  some  fell  from  that  excellent  nature  in  which  God 
had  created  them,  into  everlasting  destruction ;  but  some  by 
the  singular    grace  of    God,    abode   in   that  first  state   of   theirs. 


56  THE    THIRD    SECTION,       OF    PROVIUKNCE,  &C. 

Now,  those  devils  and  wicked  spirits  arc  so  corrupted  and  de- 
filed, that  they  be  sworn  enemies  to  good  and  all  goodness  ;  which, 
as  thieves  out  of  a  watch-tower,  lie  in  wait  for  the  church  and  all 
the  members  thereof,  that  bv  their  jugglings  and  deceits  they  may 
destroy  and  lay  waste  all  things.  Therefore,  being  through  their 
own  malice  adjudged  to  everlasting  condemnation,  they  look  every 
day  for  the  dreadful  punishments  of  their  mischiefs.  We,  therefore, 
in  this  place  reject  the  error  of  the  Sadducees,  who  denied  that  there 
were  any  spirits  or  angels  ;  as  also  the  error  of  the  Manichees,  who 
hold  that  the  devils  have  their  beginning  of  themselves,  and  are 
of  their  own  nature  evil,  and  not  corrupted  by  wilful  disobedience. 

Art.  13,  We  believe  that  this  most  gracious  and  mighty  God, 
after  he  had  made  all  things,  left  them  not  to  be  ruled  after  the  will 
of   chance  or  fortune,  but   himself   doth    so   continually   rule   and 
govern  them,  according  to  the  prescript  rule  of  his  holy  will,  that 
nothing  can  happen  in  this  world  without  his  decree  and  ordinance. 
And  yet  God  cannot  be  said  to  be   either  the  author,  or  guilty 
of    the    evils    that    happen    in    this    world ;     for    both    his    infinite 
and   incomprehensible  power  and   goodness'  stretchcth  so   far,  that 
even  then  he  decreeth  and  executeth  his  works   and  deeds  justly 
and    holily,    when    both    the    devil    and   the    wicked    do    unjustly. 
And  whatsoever  things  he  doth,  passing  the  reach  of  man's  capacity, 
we  will  not  curiously  and   above  our   capacity  inquire  into  them  ; 
nay,  rather  we  humbly  and  reverently  adore  the  secret,  yet  just 
judgments  of  God.     For  it  sutficeth  us  (as  being  Christ's  disciples) 
to  learn  only  those  things,  which  he  himself  teacheth  in  his  word  ; 
neither  do  we  think  it  lawful  to  pass  these  bounds.    And  this  doctrine 
affordeth  us   exceeding  great  comfort.     For  by   it  we  know  that 
nothing  befalleth  us  by   chance,  but  all  by  the  will  of  our  heavenly 
Father,    who    watcheth    over    us    with    a    fatherly    care   indeed, 
having  all  things  in  subjection  to  himself,  so  that  not  a  hair  of  our 
head  (which  are   every  one  numbered)   can   be  plucked  away,   nor 
the  least  sparrow  light   on   the  ground,  without    the   will    of  our 
Father.     In  these  things,  therefore,  do  we  wholly  rest,   acknow- 
ledging that  God  holdeth  the  devils  and  all  our  enemies  so  bridled, 
as  it  were  with  snaffles,  that,  without  his  will  and  good-leave,  thev 
are  not  able  to  hurt  any  of  us.     And  in  this  place  we   reject  the 
detestable  opinion  of  the  Epicureans,  who  feigned  God  to  be   idle, 
to  do  nothing,  and  to  commit  all  things  to  chance. 


57 


TUE   FOURTH   SECTION. 

OF  MAN'S  FALL,  SIN,  AND  FREK-WILL. 

I.— FuOM    THE    LATTER    CONFESSION    OF    HELVETIA. 

Chapter  S.      Of  Mans  Full,  Sin,  and  the   Cause  of  Sin. 

]Man  was  from  the  beginning  created  of  God  after  the  image  of 
God,  in  rigliteousness  and  true  holiness,  good  and  upright ;  but  by 
the  instigation  of  the  serpent  and  his  own  fault,  falling  from  goodness 
and  uprightness,  he  became  subject  to  sin,  death,  and  divers  calamities; 
and  such  an  one  as  he  became  by  his  fall,  such  are  all  his  offspring', 
even  subject  to  sin,  death,  and  sundry  calamities.  i\nd  we  take 
sin  to  be  that  natural  coiTuption  of  man,  derived  or  spread  from 
those  our  first  parents  unto  us  all,  through  w^hich  we,  being  drowned 
in  evil  concupiscence,  and  clean  turned  away  from  God,  but  prone 
to  all  evil,  full  of  all  wickedness,  distrust,  contempt,  and  hatred 
of  God,  can  do  no  good  of  ourselves,  no  not  so  much  as  think 
any.  Matt.  xii.  34,  35.  And,  what  is  more,  even  as  we  do  grow 
in  years,  so  by  wicked  thoughts,  words,  and  deeds,  committed 
against  the  law  of  God,  we  bring  forth  corrupt  fruits,  worthy 
of  an  evil  tree  :  in  which  respect,  we,  through  our  own  desert,  being 
subject  to  the  wrath  of  God,  are  in  danger  of  just  punishment ; 
so  that  we  had  aU  been  cast  away  from  God,  had  not  Christ,  the 
Deliverer,  brought  us  back  again. 

By  death,  therefore,  we  understand  not  only  bodily  death,  which 
is  once  to  be  suffered  of  us  all  for  sins,  but  also  everlasting 
punishments  due  to  our  corruption  and  to  our  sins.  For  the 
Apostle  saith,  "  We  were  dead  in  trespasses  and  sins,  and  were  by 
nature  the  children  of  wrath,  as  well  as  others ;  but  God  which  is 
rich  in  mercy,  even  when  we  were  dead  by  sins,  quickened  us 
together  in  Christ.  Eph.  ii.  1  — 5.  Again,  "As  by  one  man  sin  entered 
into  the  w^orld,  and  by  sin,  death,  and  so  death  went  over  all  men, 
forasmuch  as  all  men  have  sinned,  &c."  Rom.  v.  12. 

We  therefore  acknowledge  that  original  sin  is  in  all  men ;  we 
acknowledge  that  aU  other  sins,  w'hich  spring  hereout,  are  both 
called,  and  are  indeed  sins,  by  what  name  soever  they  be  termed, 
whether  mortal  or  venial,  or  also  that  which  is  called  sin  agairjst 
the  Holy  Ghost,  which  is  never  forgiven.  We  also  confess  that 
sins  are  not  equal,  John  v.  IG,  17.  although  they  spring  from  the  same 
fountain    of    corruption    and   unbelief,    but    that     some    arc    more 


58  THK    FOURTH    SECTION. 

grievous  than  others  ;  Mark  iii.  28,  29.  even  as  the  Lord  hath  said, 
"  It  shall  be  easier  for  Sodom,"  than  for  the  city  that  despiseth  the 
word    of   the  Gospel.    Matt.   x.    15.     We   therefore   condemn    all 
those  that  have    taught    things  contrary    to    these ;  but  especially 
Pelagius,    and   all   the    Pelagians,    together   with   the   Jovinianists, 
who,  with  the  Stoics,   count  all  sins   equal.     We    in  this   matter 
agree  fully  with  St.  Augustine,  who  produced  and  maintained  his 
sayings  out  of  the  holy  Scriptures.     Moreover  we  condemn  Flor- 
inus  and  Blastus,  (against  whom  also  Irenseus  wrote,)  and  all  those 
that  make  God  the  author  of  sin ;    seeing  it  is  expressly  written, 
*'  Thou  art  not  a  God  that  loveth  wickedness  ;  thou  hatest  all  them 
that  work  iniquity,  and  wilt  destroy  all  that  speak  lies."  Psal.  v.  4  —  6. 
And  again,   "  When  the  devil  speaketh  a  lie,  he  speaketh  of  his 
own ;  because  he  is  a  liar,  and  the  father  of   lying."    John  viii.  44. 
Yea,  there  is  even  in  ourselves  sin  and  corruption  enough,  so  that 
there  is  no  need  that  God  should  infuse  into  us  either  a  new  or 
greater  measure  of   wickedness.     Therefore,  when  God  is  said  in 
the    Scripture,   to    harden.    Exodus  vii.   13.    to    blind,    John    xii. 
40.    and  to  deliver   us  up  into   a   reprobate    sense ;    Rom.  i.   28. 
it  is  to  be  understood,  that  God  doth  it  by  just  judgment,  as  a  just 
judge  and  revenger.     To  conclude,  as  often  as  God  in  the  Scripture 
is  said  and  seemeth  to  do  some  evil ;  it  is  not  thereby  meant,  that 
man  doth  not  commit  evil,  but  that  God  doth  suffer  it  to  be  done, 
and  doth  not  hinder  it;    and   that   by    his    just    judgment,    who 
could  hinder  it,  if  he  would  :    or  because  he  maketh  good  use   of 
the  evil  of   men,  as  he  did  in  the  sins  of  Joseph's  brethren ;  or 
because  himself  ruleth  sins,  that  they  break  not  out  and  rage  more 
violently  than  is    meet.     St.  Augustine,   in  his  Enchiridion  saith, 
'  After  a  wonderful  and  unspeakable  manner,  that  is  not  done  beside 
his  will,  which  is  done  contrary  to  his  will ;  because  it  could  not  be 
done,  if  he  should  not  suffer  it  to  be  done ;   and  yet  he  doth  not 
suffer  it  to  be  done  unwillingly,  but  willingly ;  neither  would  he, 
being  God,  suffer  any  evil  to  be  done,  unless,  being  also  Almighty,  he 
could  make  good  of  evil.'    Thus  far  Augustine.     Other  questions, 
as,   whether    God   would   have   Adam   fall,    or   whether  he  forced 
him  to  fall,  or  why  he  did  not  hinder  his  fall,  and  such  like,  we  ac- 
count amongst  curious  questions,  (unless  perchance  the  frowardness 
of  heretics,  or  of  men  otherwise  impoi'tunate,  do  compel  us  to  open 
these  points  also  out  of  the  word  of  God,  as  the  godly  doctors  of 
the  church  have  oftentimes  done ;)  knowing  that  the  Lord  did  forbid 
that    man     should     eat    of     the     forbidden     fruit,    and    punished 


OF  man's  fall,  six,  and  frek-will.  59 

his  transgression;  and  also  that  the  things  done  are  not  evil  in 
respect  of  the  Providence,  will,  and  power  of  God,  but  in  respect  of 
Satan,  and  our  will  resisting  the  will  of  God. 

Chapter  0.     Of  Free-ioill,  and  so  of  Man's  Power  and  Ability. 

We  teach  in  this  matter,  which  at  all  times  hath  been  the 
cause  of  many  conflicts  in  the  church,  that  there  is  a  triple 
condition  or  estate  of  man  to  be  considered.  First,  what  man  was 
before  his  fall ;  to  wit,  upright  and  free,  who  might  both  continue 
in  goodness,  and  decline  to  evil ;  but  he  declined  to  cA-il,  and  hath 
wrap])ed  both  himself  and  all  mankind  in  sin  and  death,  as  hath 
been  shewed  before.  Secondly,  we  are  to  consider,  what  man  was 
after  his  fall.  His  understanding  indeed  was  not  taken  from  him, 
neither  was  he  deprived  of  will,  and  altogether  changed  into 
a  stone  or  stock.  Nevertheless,  these  things  are  so  altered  in  man, 
that  they  are  not  able  to  do  that  now,  which  they  could  do 
before  his  fall.  For  his  understanding  is  darkened,  and  his  will, 
which  before  was  free,  is  now  become  a  servile  will ;  for  it  serveth 
sin,  not  niUing,  but  willing;  for  it  is  called  a  will,  and  not  a  nill. 
Therefore  as  touching  evil  or  sin,  man  doth  evil,  not  compelled 
either  by  God  or  the  devil,  but  of  his  own  accord ;  and  in  this 
respect  he  hath  a  most  free-will :  but  whereas  we  see,  that  often- 
times the  most  evil  deeds  and  counsels  of  man  are  hindered  by  God, 
that  they  cannot  attain  to  their  end,  this  doth  not  take  from  man 
liberty  in  evil,  but  God  by  his  power  doth  prevent  that,  which 
man  otherwise  purposed  freely :  as  Joseph's  brethren  did  freely 
purpose  to  slay  Joseph ;  but  they  were  not  able  to  do  it,  because 
it  seemed  otherwise  good  to  God  in  his  secret  counsel.  But 
as  touching  goodness  and  virtues,  man's  understanding  doth  not 
of  itself  judge  aright  of  heavenly  things.  For  the  evangelical 
and  apostolical  Scripture  requireth  regeneration  of  every  one  of  us 
that  will  be  saved.  Wherefore  our  first  birth  by  Adam  doth  nothino- 
profit  us  to  salvation.  Paul  saith,  "  The  natural  man  perceiveth 
not  the  things  which  are  of  the  Spirit,  &c."  1  Cor.  ii.  14.  The 
same  Paul  elsewhere  denieth,  that  we  are  "  fit  of  ourselves,  to  think 
any  good."  2  Cor.  iii.  5.  Now  it  is  evident,  that  the  mind,  or 
understanding,  is  the  guide  of  the  will ;  and  seeing  the  guide 
is  blind,  it  is  easy  to  be  seen  how  far  the  will  can  reach.  Therefore 
man,  not  as  yet  regenerate,  hath  no  free-will  to  good,  no  strength 
to  perform  that  which  is  good.  The  Lord  saith  in  the  Gospel, 
"  Verily,  verily,  I  say  unto  you,  that  every  one  that  committeth  sin. 


60  THE    FOURTH     SECTION. 

is  the  servant  of  sin."  John  viii.  34.  Ar.d  Paul  the  apostle  saith,  "  The 
wisdom  of  the  flesh  is  enmity  against  God  :  for  it  is  not  subject  to 
the  law  of  God,  neither  indeed  can  be."  Rom.  viii.  7.  Further- 
more, there  is  some  understanding  of  earthly  things  remaining 
in  man  after  his  fall.  For  God  hath  of  mercy  left  him  wit, 
though  much  differing  from  that  which  was  in  him  before  his  fall ; 
God  commandeth  us  to  garnish  our  wit,  and  therewithal  he 
giveth  gifts  and  also  the  increase  thereof.  And  it  is  a  clear  case, 
that  we  can  profit  very  little  in  all  arts  without  the  blessing  of 
God.  Tlie  Scripture  doubtless,  referreth  all  arts  to  God  :  yea,  and 
the  Ethnicks  also  did  ascribe  the  beginnings  of  arts  to  the  gods,  as 
to  the  authors  thereof. 

Lastly,  we  are  to  consider,  whether  the  regenerate  have  free-will, 
and  how  far  forth  they  have  it.  In  regeneration  the  understanding 
is  illuminated  by  the  Holy  Ghost,  that  it  may  understand  both  the 
mysteries  and  will  of  God.  And  the  will  itself  is  not  only  changed 
by  the  Spirit,  but  is  also  endued  with  faculties,  that,  of  its  own 
accord,  it  may  both  will  and  do  good.  Rom.  \-iii.  4.  Unless  we 
grant  this,  we  shall  deny  Christian  liberty,  and  bring  in  the  bond- 
age of  the  law.  Besides,  the  Prophet  bringeth  in  God  speaking 
thus  :  "  I  will  put  my  laws  in  their  minds,  and  write  them  in  their 
hearts."  Jer.  xxxi.  33.;  Ezek.  xxxvi.  27.  The  Lord  also  saith  in 
the  Gospel,  "  If  the  Son  make  you  free,  then  are  you  free  indeed." 
John  viii,  36.  Paul  also  to  the  Philippians  :  "  Unto  you  it  is  given, 
for  Christ,  not  only  to  believe  in  him,  but  also  to  suffer  for  his 
sake."  Phil.  i.  29.  And  again,  "  I  am  persuaded  that  he  that  began 
this  good  work  in  vou,  will  perform  it  until  the  dav  of  the  Lord 
Jesus."  verse  6.  Also,  "  It  is  God  that  worketh  in  you  the  will 
and  the  deed."  Phil.  ii.  13. 

Where,  nevertheless,  we  teach,  that  there  are  two  things  to  be 
observed  :  first.  That  the  regenerate,  in  the  choice  and  working  of 
that  which  is  good,  do  not  only  work  passively,  but  actively.  For 
they  are  moved  of  God,  that  themselves  may  do  that  which  they  do. 
And  Augustine  doth  truly  allege  that  saying,  that  '  God  is  said  to 
be  our  helper  :  but  no  man  can  be  helped,  but  he  that  doth  some- 
what.' The  Manichees  did  bereave  man  of  all  action,  and  made 
him  like  a  stone  and  a  block.  Secondly,  That  in  the  regenerate 
there  remaineth  infirmity.  For,  seeing  that  sin  dwcUeth  in  us,  and 
that  the  flesh  in  the  regenerate  strivcth  against  the  Spirit,  even  to  our 
lives'  end,  they  do  not  readily  perform  in  every  point  that  which 
they  had  purposed.     These  things  are  confirmed  by  the  Apostle, 


OK    man's    fall,    SIV,    AND    FREE-WILL.  61 

Rom.  vii.  13 — 2.").;  Gul.  v.  17.  Therefore  our  free-will  is  weak, 
by  reason  of  the  relics  of  the  old  Adam  remaining  in  us  so  long  as 
we  live,  and  of  the  human  corruption  which  so  nearly  cleaveth  to 
us.  In  the  mean  while,  because  that  the  strength  of  the  flesh, 
and  relics  of  the  old  man,  are  not  of  such  great  force  that  they  can 
wholly  quench  the  work  of  the  Spirit,  therefore  the  faithful  are 
called  free ;  yet  so,  that  they  do  acknowledge  their  infirmity,  and 
glory  no  whit  at  all  of  their  free-will.  For  that  which  St.  Augus- 
tine doth  repeat  so  often  out  of  the  Apostle,  ought  always  to  be 
kept  in  mind  by  the  faithful  :  "  What  hast  thou,  that  thou  hast  not 
received  ?  and  if  thou  hast  received  it,  why  dost  thou  boast,  as 
though  thou  hadst  not  received  it  .^  "  1  Cor.  iv.  7.  Hitherto  may 
be  added,  that  that  cometh  not  straightway  to  pass,  which  we 
have  purposed  :  for  the  events  of  things  are  in  the  hand  of  God. 
For  which  cause,  Paul  besought  the  Lord  that  he  would  prosper 
his  journey.  Rom.  i.  10.  Wherefore,  in  this  respect  also,  free-will 
is  very  weak.  But  in  outward  things,  no  man  denieth  but  that 
both  the  regenerate  and  unregenerate  have  their  free-will.  For 
man  hath  this  constitution  common  with  other  creatures,  (to  whom 
he  is  not  inferior,)  to  will  some  things  and  to  nill  other  things.  So 
he  may  speak,  or  keep  silence ;  go  out  of  his  house,  or  abide  within. 
Although  herein  also  God's  power  is  evermore  to  be  marked,  which 
brought  to  pass  that  Balaam  could  not  go  so  far  as  he  would ; 
Num.  xxiv.  13.  and  that  Zacharias,  coming  out  of  the  Temple,  could 
not  speak  as  he  would  have  done.    Luke  i.  22. 

In  this  matter  we  condemn  the  Manichees,  who  deny  that  the 
beginning  of  evil  unto  man,  being  good,  came  from  his  free-will. 
We  condemn  also  the  Pelagians,  who  affirm,  that  an  evil  man  hath 
free-will  sufficiently  to  perform  a  good  precept.  Both  these  are 
confuted  by  the  Scripture,  which  saith  to  the  former,  "  God  made 
man  upright ;"  Eccles.  vii.  29.  and  to  the  latter,  "  If  the  Son  make 
you  free,  then  are  you  free  indeed."  John  viii.  36. 

II.  —  From  the  former  Confession  of  Helvetia. 

Art.  8.  3Ian  and  his  Strength.  Man  being  the  most  perfect 
image  of  God  in  earth,  and  having  the  chiefdom  of  all  visible 
creatures.  Gen.  i.  27;  29.  consisting  of  soul  and  body;  whereof 
this  is  mortal,  that  immortal ;  after  he  was  made  holy  of  the  Lord, 
he,  by  his  own  fault,  falling  into  sin,  drew  whole  mankind  with  him 
into  the  same  fall,  and  made  him  subject  to  the  same  calamitv. 

Art.   8.    Original    Sin.     And    this    infection,    which    men    term 


62  THE    FOURTH    SECTION. 

Original,  hath  so  invaded  the  whole  stock,  that  the  child  of  wrath 
and  the  enemy  of  God  can  hy  none  other,  than  by  the  Divine  help 
of  Christ,  be  cured.  For  if  there  be  any  portion  of  good  fruit 
remaining  here,  it  being  weakened  daily  by  our  sins  declineth  to 
the  worse.  For  the  force  of  evil  doth  get  the  upper  hand ;  neither 
doth  it  suffer  reason  to  bear  the  sway,  nor  the  most  divine  faculty 
of  the  mind  to  have  the  pre-eminence. 

Art.  9.  Free-Will.  Whereupon  we  do  so  attribute  free-will  to 
man,  as  that,  knowing  and  having  a  will  to  do  good  and  evil,  we 
find  notwithstanding  by  experience,  that  of  our  own  accord  we 
may  do  evil,  but  we  can  neither  embrace  nor  follow  any  good  thing, 
except,  being  illuminated  by  the  gi'ace  of  Christ,  we  be  stirred  up 
and  effectually  moved  thereunto.  For,  "  God  is  he  which  worketh 
in  us,  both  to  will,  and  to  bring  to  pass,  according  to  his  good  will." 
Phil.  ii.  13.  And,  "Salvation  is  of  the  Lord,  destruction  of  our- 
selves." Hos.  xiii.  9. 

III. — From  the  Confession  of  Basle. 
Art.  2.  Of  Man.  We  confess,  that  in  the  beginning  man  was 
made  of  God,  in  righteousness  and  true  holiness,  after  the  true 
image  of  God  :  Gen.  i.  27.  and  v.  1,  2.  but  he  fell  into  sin  of  his 
own  accord  :  Gen.  iii.  6.  by  the  which  fall,  whole  mankind  is  made 
corrupt.  Gen.  vi.  1 — 7.;  Rom.  iii.  9—18,  and  v.  12.;  Eph.  ii.  1  —  3. 
and  subject  unto  damnation.  Psalm  cxliii.  2,  Hence  it  is  that  our 
nature  is  defiled,  and  become  so  prone  unto  sin,  that,  except  it  be 
renewed  by  the  Holy  Ghost,  man  of  himself  can  neither  do  nor 
will  any  good.  John  iii.  3. 

IV, —  From  the  Confession  of  Bohemia,  or  the  Waldknses. 
Chapter  4.      Of  the  Knowledge  of  a  Man's  self;  also,  of  Sin,  the 

Causes  and  Fruits  thereof;  and  of  the  Promises  of  God. 
Fourthly,  touching  the  knowledge  of  himself,  man  is  taught,  and  that 
after  two  sorts.  First,  The  knowledge  of  his  estate,  yet  being  in  his  in- 
nocency,  or  void  of  all  fault ;  that  is,  of  his  nature  being  perfect,  from 
whence  he  fell.  Gen.  i.  27.  Secondly,  The  knowledge  of  his  sin  and 
mortality,  into  which  he  fell.  Gen.  iii.  7.  The  estate  and  condition 
of  his  innocency  and  righteousness  consisteth  in  these  points : 
That  the  Lord  in  the  beginning  made  man  after  his  own  image  and  like- 
ness,  and  adorned  him  with  the  gifts  of  his  grace  or  bomity  ;  that  he 
ingrafled  in  him  righteousness  and  his  Spirit,  a  soul  and  body,  toge- 
ther with  all   the  faculties   and  powers  thereof,   and  so  made  him 


OK   man's   fall,    sin,    and   FRKK-WILL.  G'-i 

liolv,  just,  wise,  immortal,  and  a  most  pleasant  temple  for  his 
heavenly  Spirit,  in  the  mind,  will,  memory,  and  judgment ;  and 
bestowed  upon  him  the  clear  light  of  understanding,  integrity,  and  a 
very  ordinate  or  lawful  love  towards  God  and  all  his  creatures  :  also, 
a  full  and  absolute  obedience,  or  ability  to  obey  God ;  the  true 
fear  of  God,  and  a  sincere  heart  and  nature,  that  man  might  be  his 
owm  possession,  and  his  proper  and  peculiar  workmanship,  created 
unto  the  praise  of  his  glorious  grace.  Ephes.  i.  6.  Man,  being 
placed  in  this  estate,  had  left  unto  him  free-will ;  so  that,  if  he  would, 
he  was  able  to  fulfil  that  commandment  which  God  gave  him  ;  and 
thereby  to  retain  righteousness  both  for  himself  and  for  all  his  pos- 
terity after  him  ;  and  every  way  to  enjoy  a  spirit,  soul,  body,  and  an 
estate  most  blessed ;  and  further,  also  to  make  a  way  unto  a  far 
more  excellent  gloiy,  by  considering  that  fire  and  water,  life  and 
death,  were  set  before  him :  which,  if  he  would  not  consider,  nor  do 
his  endeavour  therein,  by  choosing  of  evil  he  might  lose  all  these 
good  gifts. 

The  second  part  of  the  knowledge  of  a  man's  self  (namely,  before 
justification)  standeth  in  this  :  That  a  man  acknowledge  aright  the 
state  of  this  fall,  sin,  and  mortality.  For  that  free  liberty  of 
choice,  which  God  permitted  to  the  will  of  man,  he  abused,  and  kept 
not  the  law  of  his  justice,  but  swerved  therefrom,  and  therein  trans- 
gressed the  commandment  of  God,  insomuch  as  he  obeyed  the 
devil  and  those  hnng  speeches  of  his,  and  gave  credit  unto  them, 
and  performed  to  the  devil  such  faith  and  obedience  as  was  due  to 
God  alone  ;  whereby  he  stripped  and  bereaved  himself  and  his 
posterity  of  the  state  of  perfection  and  goodness  of  nature  ;  and  the 
grace  of  God,  and  those  good  gifts  of  justice,  and  the  image  of  God, 
which  in  his  creation  were  ingrafi'ed  in  him,  he  partly  lost  them, 
and  partly  corrupted  and  defiled  them,  as  if  with  horrible  poison 
one  should  corrupt  pure  wine ;  and  by  this  means  he  cast  headlong 
both  himself  and  all  his  ofi"spring,  into  sin,  death,  and  all  kinds 
of  miseries  in  this  life,  and  into  punishments  eternal  after  this 
hfe. 

Wherefore,  the  spring  and  principal  author  of  all  evil,  is  that 
cruel  and  detestable  devil,  the  tempter,  liar,  and  man-slayer :  and 
next,  the  free-will  of  man,  which,  notwithstanding,  being  converted 
to  evil,  through  lust  and  naughty  desires,  and  by  perverse  concupis- 
cence, chooseth  that  which  is  evil. 

Hereby,  sins,  according  to  these  degrees  and  after  this  order, 
may  be  considered  and  judged  of.     The  first,  and  weightiest,  and 


64  .  THK    FOURTH     SECTION. 

most  grievous  sin  of  all,  was,  without  doubt,  that  sin  of  Adam,  which 
the  Apostle  calleth  disobedience;  for  the  which,  death  reigneth  over 
all,  even  over  those  also,  which  have  not  sinned  with  like  trans- 
gression as  did  Adam.  Rom.  v.  14.  A  second  kind  is  original  sin, 
naturally  engendered  in  us,  and  hereditary  ;  wherein  we  are  all  con- 
ceived and  born  into  this  world.  *' Behold,"  saith  David,  "I  was 
born  in  iniquity,  and  in  sin  hath  my  mother  conceived  me."  Psal. 
li.  5.  And  Paul,  "We  are  by  nature  the  children  of  wrath.''  Eph. 
ii.  3.  Let  the  force  of  this  hereditary  destruction  be  acknowledged 
and  judged  of  by  our  guilt  and  fault,  by  our  proneness  and  declin- 
ation, by  our  evil  nature,  and  by  the  punishment  which  is  laid  upon 
it.  The  third  kind  of  sins  are  those  which  are  called  actual, 
which  are  the  fruits  of  original  sin,  and  do  burst  out  within,  without, 
privily,  and  openly,  by  the  powers  of  man,  that  is,  bv  all  that  ever 
man  is  able  to  do,  and  by  his  members  transgressing  cdl  those 
things  which  God  commandeth  and  forbiddeth  ;  and  also  running 
into  blindness  and  errors  worthy  to  be  punished  with  all  kind 
of  damnation.  This  doctrine  of  the  true  knowledge  of  sin  is  of 
our  men  diligently  handled  and  urged  :  and  to  this  end  were  the 
first  and  second  Tables  of  the  Law  delivered  to  Moses  of  God,  that 
men  especially  might  know  themselves,  that  they  are  conceived  and 
born  in  sin ;  and  that  forthwith,  even  from  their  birth,  and  by 
nature,  they  are  sinners,  full  of  lusts  and  evil  inclinations. 

For  hereof  it  cometh,  that  straight,  even  from  the  beginning  of 
our  age,  and  so  forth  in  the  whole  course  of  our  life,  being  strained 
and  overcome  with  many  sins,  men  do  in  heart,  thoughts,  and  evil 
deeds,  break  and  transgress  the  commandments  of  God ;  as  it  is 
written,  "The  Lord  looked  down  from  heaven  to  behold  the  children 
of  men,  to  see  if  there  were  any  that  would  understand,  and  seek 
God :  all  are  gone  out  of  the  way,  they  have  become  altogether 
unprofitable,  there  is  none  that  doth  good,  no,  not  one."  Psal.  xiv. 
2,  3.  And  again,  "  When  the  Lord  saw  that  the  wickedness  of 
man  was  great  in  the  earth,  and  all  the  cogitations  of  his  heart  were 
only  evil  continually."  Gen.  vi.  5.  And  again,  "The  Lord  said, 
The  imagination  of  man's  heart  is  evil,  even  from  his  youth."  Gen. 
viii.  21.  And  St.  Paul  saith,  "We  were  by  nature  the  children  of 
wrath,  as  well  as  others."  Eph.  ii.  3. 

Herewithal,  this  is  also  taught ;  that  by  reason  of  that  corruption 
and  depravation  common  to  all  mankind,  and  for  the  sins,  trans- 
gressions, and  injustice,  which  ensued  thereof,  all  men  ought  to 
acknowledge,  according  to  the  holy  Scripture,   their  own  jupt  con- 


OP  man's  fall,  sin,  and  free-will.  65 

(lemnation,  and  the  horrible  and  severe  vengeance  of  God,  and  con- 
sequently the  most  deserved  punishment  of  death  and  eternal  tor- 
ments in  hell :  whereof  Paul  teacheth  us,  when  he  saith,  "  The  wages 
of  sin  is  death  :  "  Rom.  vi.  23.  and  our  Lord  Christ,  "  They  which 
have  done  evil,  shall  go  into  the  resurrection  of  condemnation  ;" 
John  V.  29.  that  is,  into  pains  eternal,  "  where  shall  be  wailing 
and  gnashing  of  teeth."  Matt.  xxiv.  51.* 

They  teach  also,  that  we  must  acknowledge  our  weakness,  and 
that  great  misery  which  is  ingendered  in  us,  as  also  those  difficulties 
from  which  no  man  can  ever  deliver  or  rid  himself  by  any  means, 
or  justify  himself  (that  is,  procure  or  get  righteousness  to  himself) 
by  any  kind  of  works,  deeds,  or  exercises,  seem  they  never  so 
glorious.  For  that  will  of  man  which  before  was  free,  is  now  so 
corrupted,  troubled,  and  weakened,  that  now  from  henceforth  of 
itself,  and  without  the  grace  of  God,  it  cannot  chuse,  judge,  or  wish 
fuUy  ;  nay,  it  hath  no  desire,  nor  inclination,  much  less  any  ability, 
to  chuse  that  good  wherewith  God  is  pleased.  For  albeit  it  fell 
willingly  and  of  its  own  accord,  yet,  by  itself,  and  by  its  own  strength, 
it  could  not  rise  again  or  recover  that  fall ;  f  neither  to  this  day, 
without  the  merciful  help  of  God,  is  it  able  to  do  any  thing  at  all. 
Rom.  vii.  19—23. 

And,  a  little  after.  Neither  can  he  which  is  man  only,  and  hath 
nothing  above  the  reach  of  this  our  nature,  help  another  in  this 
point.  For  since  that  original  sin,  proceeding  by  inheritance,  pos- 
sesseth  the  whole  nature,  and  doth  furiously  rage  therein ;  and 
seeing  that  all  men  are  sinners,  and  do  want  the  grace  and  justice 
of  God;  Rom.  iii.  9.  therefore  saith  God,  by  the  mouth  of  the 
prophet  Isaiah,  "  Put  me  in  remembrance,  let  us  be  judged  together; 

*  The  terms  of  imbecility  and  difficulty,  which  this  Confession  useth  in  many 
places,  must  be  referred  either  to  the  regenerate,  in  whom  the  Spirit,  struggling 
with  the  flesh,  cannot,  without  a  wonderful  conflict,  get  the  upper  hand  ;  or 
else  unto  that  strife  between  reason  and  the  affections,  whereof  the  Philosophers 
speak,  in  which  not  the  Spirit  with  the  flesh,  (for  the  Spirit  is,  through  grace, 
in  the  regenerate  only,)  but  the  relics  of  judgment  and  conscience,  ("that  is,  of 
the  image  of  God,)  which  for  the  most  part  are  faulty,  do  strive  with  the  will 
wholly  corrupted ;  according  to  the  saying  of  the  Poet,  '  I  see  the  better,  and 
like  it  well,  but  follow  the  worse,'  &c.  Which  thing  is  largely  and  plainly  set 
forth  in  the  Latter  Confession  of  Helvetia. 

+  This  is  thus  to  be  taken,  not  as  though  the  first  grace  doth  find  us  only 
weak  and  feeble  before  regeneration,  whereas  we  are  rather  stark  dead  in  our 
sins;  and  therefore  we  must  be  quickened  by  the  first  grace  ;  and  after  we  be 
once  quickened  by  the  first,  be  helped  by  the  second  following,  and  confirmed 
and  strengthened  by  the  same  continuing  with  us  to  the  end  of  our  race. 

F 


66  THE    FOURTH    SECTION. 

count  thou  if  thou  have  any  thing,  that  thou  mayest  be  justified ; 
thy  first  father  hath  sinned,  and  thy  interpreters"  (that  is,  they  which 
teach  thee  justice)  "  have  transgressed  against  me."  Isa.  xhii.  26, 
27.  And  a  httle  before,  speaking  of  works  in  the  service  of  God  after 
the  invention  of  man,  he  saith,  "  Thou  hast  not  offered  unto  me 
the  ram  of  the  burnt  ofierings,  neither  hast  thou  honoured  me  with 
thy  sacrifices ;  I  have  not  caused  thee  to  serve  with  an  offering,  nor 
wearied  thee  with  incense."  verse  23.  And  unto  the  Hebrews  it 
is  written :  "  Sacrifice,  and  offering,  and  burnt- offerings,  and  sin- 
offerings,  thou  wouldst  not  have  ;  neither  didst  thou  approve  those 
things  which  were  offered  according  to  the  law."  Heb.  x.  8. 

This  also  must  we  know,  that  the  Lord  God,  for  sin,  doth  per- 
mit and  bring  all  kinds  of  afflictions,  miseries,  and  vexations  of  mind, 
in  this  life,  upon  all  men  ;  such  as  are  heat,  cold,  hunger,  thirst, 
care,  and  anguish  ;  sore  labours,  calamity,  adversity,  doleful  times  ; 
sword,  fire,  diseases,  griefs ;  and,  at  the  last,  also  that  intolerable  and 
bitter  death,  whereby  nature  is  overthrown  :  as  it  is  written,  "  Thou 
shalt  die  the  death;"  Gen.  ii.  17.  again,  "Cursed  is  the  earth  for 
thy  sake,  in  sorrow  shalt  thou  eat  of  it  all  the  days  of  thy  life ; 
thorns,  also,  and  thistles  shall  it  bring  forth  to  thee."  Gen.  iii.  17, 
18.  And  yet  it  is  taught,  that  men  must  and  ought  to  bear  all 
these  punishments  patientlv,  seeing  that  they  owe  them  unto  God,  and 
have  deserved  even  a  more  cruel  punishment.  Yet  they  must  not 
be  so  persuaded,  as  though  they  deserved  any  thing  by  sufi'ering, 
or  should  receive  from  God  any  grace  or  reward  in  recompense 
for  the  merit  of  these  punishments  ;  seeing  that  Paul,  speak- 
ing of  a  much  more  worthy  cross  and  sufferings,  which  true 
believers  take  upon  them  for  Christ's  sake,  saith,  that  "They  be 
not  comparable  to  the  glory  which  shall  be  shewed  unto  us."  Rom. 
viii.  18.  And  these  punishments  are  laid  upon  us,  and  are  patiently 
to  be  borne,  that  we  may  acknowledge  the  greatness  of  our  sin,  and 
how  grievous  a  thing  it  is;  and  therewithal,  our  own  weakness,  needs, 
and  misery  ;  and  that  by  experience  we  may  know  how  wicked,  foul, 
and  bitter  a  thing  it  is,  even  above  all  that  we  are  able  to  conceive, 
for  a  man  to  forsake  the  Lord  his  God,  as  saith  the  Prophet :  Jer.  ii. 
19.  and  moreover,  that  they  which  be  plunged  in  these  miseries, 
and  oppressed  with  these  burthens,  may  again  be  stirred  up  to 
repentance,  and  to  seek  for  favour  and  help  from  God,  which  is  a 
Father  full  of  mercy  and  compassion.  Psal.  Ixxxvi.  15.  Howbeit,  this 
is  also  expressly  added,  that  the  labours  and  torments  which  holy 
men  do  suffer  for  the  name  of  Christ,  (that  is,  in  the  cause  of  eternal 


OF  man's   fall,  sin,   and  frke-will.  67 

salvation,  for  the  holy  truth  of  Christ,)  are  an  acceptable  and  plea- 
sant sacrifice  to  God,  and  have  great  and  large  promises,  especially 
in  the  life  to  come.  Mark  viii.  35.  The  which  thing  also  did  even  so 
fall  out  with  Christ  our  head ;  of  whom  the  Epistle  to  the  Hebrews 
speaketh  thus,  that  "  For  the  joy  that  was  set  before  him,  he  endured 
the  cross;  "  Heb.  xii.  2.  who  also  by  himself  consecrated  and  hal- 
lowed the  cross  to  them,  even  to  this  end,  that  those  sufferings  which 
we  endure  for  Christ's  name-sake,  might  be  pleasant  and  acceptable 
unto  God. 

V. — From  the  Confession  of  France. 

Art.  9.  We  believe  that  man,  being  created  pure  and  upright, 
and  conformable  to  the  image  of  God,  through  his  own  fault  fell 
from  that  grace  which  he  had  received ;  and  thereby  did  so  estrange 
himself  from  God,  the  fountain  of  all  righteousness,  and  of  all  good 
things,  that  his  nature  is  become  altogether  defiled ;  and  being 
blind  in  spirit,  and  corrupt  in  heart,  hath  utterly  lost  all  that 
integrity.  For  although  he  can  somewhat  discern  between  good 
and  evil,  yet  we  affirm,  that  whatsoever  light  he  hath,  it  straight- 
ways  becometh  darkness,  when  the  question  is  of  seeking  God :  so 
that  by  his  understanding  and  reason  he  can  never  come  to  God. 
Also,  although  he  be  endued  with  will,  whereby  he  is  moved  to 
this  or  that,  yet  insomuch  as  that  is  altogether  captivated  under  sin, 
it  hath  no  liberty  at  all  to  desire  good,  but  such  as  it  hath  received 
by  grace,  and  of  the  gift  of  God. 

Art.  10.  We  believe  that  all  the  offspring  of  Adam  is  infected 
with  this  contagion,  which  we  call  original  sin ;  that  is,  a  stain 
spreading  itself  by  propagation,  and  not  by  imitation  only,  as  the 
Pelagians  thought ;  all  whose  errors  we  do  detest.  Neither  do  we 
think  it  necessary  to  search  how  this  sin  may  be  derived  from  one 
unto  another.  For  it  is  sufficient  that  those  things  which  God  gave 
unto  Adam,  were  not  given  to  him  alone,  but  also  to  all  his  posterity  : 
and  therefore  we,  in  his  person,  being  deprived  of  all  those  good 
gifts,  are  fallen  into  all  this  misery  and  curse. 

Art.  11.  We  believe  that  this  stain  is  indeed  sin;  because  that 
it  maketh  all  and  every  man  (not  so  much  as  those  little  ones 
excepted,  which,  as  yet,  lie  hid  in  their  mothers'  womb)  guilty  of 
eternal  death  before  God.  We  also  affirm,  that  this  stain,  even 
after  baptism,  is,  in  nature,  sin,  as  concerning  the  fault  :  howbeit, 
they  which  are  the  children  of  God,  shall  not  therefore  be  con- 
demned ;  because  that  God,  of  his  gracious  goodness  and 
mercv,   doth  not  impute  it   to  them.     Moreover  we    sav,  that  this 

f2 


68  THE    FOURTH    SECTION. 

frowardness  of  nature  doth  always  bring  forth  some  fruits  of  maUce 
and  rebellion,  in  such  sort,  that  even  they  which  are  most  holy, 
although  they  resist  it,  yet  are  they  defiled  with  many  infirmities 
and  offences,  so  long  as  they  live  in  this  world. 

VI. — From  the  Confession  op  England. 
A)-t.  18.  We  say  also,  that  every  person  is  born  in  sin,  and 
leadeth  his  life  in  sin  :  that  nobody  is  able  truly  to  say  his  heart 
is  clean:  Prov.  xx.  9.  that  the  most  righteous  person  is  but  an 
unprofitable  servant:  Luke  xvii.  10.  that  the  law  of  God  is 
perfect,  and  requireth  of  us  perfect  and  full  obedience  :  that  we 
are  able  by  no  means  to  fulfil  that  law  in  this  worldly  life :  that 
there  is  no  mortal  creature  which  can  be  justified  by  his  own 
deserts  in  God's  sight. 

VII.  — From  the  Confession  op  Scotland. 
Article  3.  Of  Original  Sin. 
By  which  transgression,  commonly  called  original  sin,  was  the 
image  of  God  utterly  defaced  in  man  ;  and  he,  and  his  posterity  of 
nature,  became  enemies  to  God,  slaves  to  Satan,  and  servants  to 
sin.  Eph.  ii.  1—3.  Insomuch  that  death  everlasting  hath  had, 
and  shall  have,  power  and  dominion  over  all,  Rom.  v.  14  ;  21.  that 
have  not  been,  are  not,  or  shall  not  be  regenerate  from  above  :  which 
regeneration  is  wrought  by  the  power  of  the  Holy  Ghost,  John  iii. 
5.  working  in  the  hearts  of  the  elect  of  God  an  assured  faith  in  the 
promise  of  God,  revealed  to  us  in  his  word  ;  by  which  faith  we 
apprehend  Christ  Jesus,  with  the  graces  and  benefits  promised  in 
him.     Rom.  v.  1. 

VIII. — From  the  Confession  of  Belgia. 
Art.  14.  We  believe  that  God,  of  the  slime  of  the  earth,  created 
man  after  his  image ;  Gen  i.  27.  that  is  to  say,  good,  just,  and 
holy  ;  Eph.  iv.  24.  who  had  power,  by  his  own  free-will,  to  frame 
and  conform  his  will  unto  the  will  of  God.  But  when  he  was 
advanced  to  honour,  he  knew  not,  neither  did  he  well  understand, 
his  excellent  state,  but  wittingly  and  willingly  did  make  himself 
subject  to  sin,  and  so,  consequently,  unto  eternal  death  and  male- 
diction ;  whilst  that  giving  ear  to  the  words  and  subtilties  of  the 
devil,  he  did  transgress  that  commandment  of  life,  which  he  had 
received  of  the  Lord;  Gen.  iii.  17.  and  so  did  withdraw  and 
alienate  himself  from  God,  (his  true  life,)  his  nature  being  altogether 


OF  man's   fall,   sin,   and   frek-will.  69 

defiled  and  corrupted  by  sin  :  Rom.  v.  12.  whereby  it  came  to  pass, 
that  he  made  himself  subject  both  to  corporal  and  to  spiritual  death. 
Wherefore,  being  made  wicked  and  perverse,  and  also  corrupt  in  all 
his  wavs  and  endeavours,  he  lost  those  excellent  gifts  wherewith 
the  Lord  had  adorned  him ;  so  that  there  were  but  a  few  little 
sparks  and  small  tracks  of  those  graces  left  in  him  :  Acts  xiv.  16.  the 
which,  notwithstanding,  are  sufficient  to  leave  men  without  excuse  : 
because  that,  what  light  soever  we  have,  is  turned  into  palpable 
darkness;  Rom.  i.  19  —  21.  even  as  the  Scripture  itself  teacheth, 
saying,  "  The  light  shined  in  darkness,  and  the  darkness  compre- 
hended it  not :  "  John  i.  5.  for  there  John  doth  manifestly  call  men 
darkness.  Therefore,  whatsoever*  things  are  taught,  as  touching 
man's  free-will,  we  do  worthily  reject  them  ;  seeing  that  man  is  the 
servant  of  sin,  "  neither  can  he  do  any  thing  of  himself,  but  as  it  is 
given  him  from  heaven."  John  iii.  27.  For  who  is  so  bold  as  to  brag 
that  he  is  able  to  perform  whatsoever  he  listeth,  when  as  Christ  him- 
self saith,  "  No  man  can  come  unto  me,  except  my  Father,  which  hath 
sent  me,  do  draw  him  ?"  John  vi.  44.  Who  dare  boast  of  his  will, 
which  heareth,  that  "  All  the  affections  of  the  flesh  are  enemies 
against  God  ?"  Rom.  viii.  7.  Who  will  vaunt  of  his  understanding, 
which  knoweth,  that  "The  natural  man  cannot  perceive  the  things 
of  the  Spirit  of  God?"  1  Cor.  ii.  14.  To  conclude,  who  is  he  that 
dare  bring  forth  any  one  cogitation  of  his  own,  which  understandeth 
this,  that  we  are  "  not  able  of  ourselves  to  think  any  thing,"  but 
that  "  if  we  are  sufficient,  it  is  altogether  of  God  ?"  2  Cor.  iii.  5. 
Therefore,  that  saying  of  the  Apostle  must  needs  remain  firm  and 
steadfast,  "  It  is  God  which  worketh  in  us  both  to  will,  and  to  do, 
even  of  his  good  pleasure."  Phil,  ii,  13.  For  no  man's  mind,  no 
man's  will,  is  able  to  rest  in  the  will  of  God,  wherein  Christ  himself 
hath  wrought  nothing  before.  The  which  also  he  doth  teach  us, 
saying,  "Without  me  ye  can  do  nothing."  John  xv.  5. 

Art.  15.  We  believe,  that  through  the  disobedience  of  Adam, 
the  sin  that  is  called  Original,  hath  been  spread  and  poured  into 
all  mankind.  Now,  original  sin  is  a  corruption  of  the  whole  nature, 
and  an  hereditary  evil ;  wherewith  even  the  very  infants  in  their 
mothers'  wombs  are  polluted  :  Psal.  Ii.  5.  the  which  also,  as  a  most 
noisome  root,  doth  branch  out  most  abundantly  all  kind  of  sin  in 
man  ;   Gen.  vi.  5.  John  iii.  6.  Rom.  v.  12.  and  is  so  filthy  and  abo- 

*  This  general  word.  Whatsoever,  we  take  to  appertain  to  those  things  only, 
which  either  the  Pelagians,  or  Papists,  or  any  other  have  taught,  touching  this 
point,  contrary  to  the  authority  of  the  Scripture. 


70  THE    FOURTH     SfcCTIOiV. 

minable  in  the  sight  of  God,  that  it  alone  is  sufficient  to  the  con- 
demnation of  all  mankind.  Eph.  ii.  1  —  3.  Neither  are  we  to  believe, 
that  this  sin  is,  by  baptism,  utterly  extinguished,  or  plucked  up  by 
the  roots  ;  seeing  that  out  of  it,  as  out  of  a  corrupt  fountain,  con- 
tinual floods  and  rivers  of  iniquity  do  daily  spring  and  flow.  How- 
beit,  to  the  children  of  God,  it  doth  not  tend,  neither  is  it  imputed, 
to  condemnation ;  but  of  the  mere  favour  and  mercy  of  God,  it  is 
remitted  unto  them  ;  not  to  this  end,  that  they,  trusting  unto  this 
remission,  should  be  rocked  asleep  in  security,  but  that  it  may  stir 
up  often  sighs  in  the  faithful,  by  the  sense  and  feeling  of  this  cor- 
ruption, and  that  they  should  somewhat  the  more  earnestly  desire, 
to  be  delivered  from  this  body  of  death.  Rom.  vii.  24.  There- 
fore we  do  condemn  the  error  of  the  Pelagians,  which  affirm,  that 
this  original  sin  is  nothing  else  but  a  certain  kind  of  imitation. 

IX. — From  the  Confession  of  Augsburg. 

Art.  2.  Also  they  teach,  that  after  the  fall  of  Adam,  all  men, 
descended  one  from  another  after  a  natural  manner,  have  original 
sin,  even  when  they  are  born.  We  mean  by  original  sin,  that  which 
the  holy  fathers,  and  all  of  sound  judgment  and  learning  in  the  Churchy 
do  so  call ;  namely,  that  guilt,  whereby  all  that  come  into  the  world, 
are,  through  Adam's  fall,  subject  to  God's  wrath  and  eternal  death ; 
and  that  very  corruption  of  man's  nature  derived  from  Adam.  And 
this  corruption  of  man's  nature  comprehendeth  both  the  defect  of 
original  justice,  integrity,  or  obedience,  and  also  concupiscence. 
This  defect  is  horrible  blindness,  and  disobedience ;  that  is  to  wit, 
to  want  that  light  and  knowledge  of  God,  which  should  have  been 
in  our  nature  being  perfect,  and  to  want  that  uprightness,  that  is, 
that  perpetual  obedience,  that  true,  pure,  and  chief  love  of  God,  and 
those  other  gifts  of  perfect  nature.  Wherefore,  those  defects  and 
this  concupiscence,  are  things  damnable,  and,  of  their  own  nature, 
worthy  of  death.  And  this  original  blot  is  sin  indeed ;  condemning 
and  bringing  eternal  death,  even  now  also,  upon  them  which  are 
not  born  again  by  baptism  and  the  Holy  Ghost. 

They  condemn  the  Pelagians,  who  deny  original  sin ;  and  think 
that  those  defects,  or  this  concupiscence,  are  things  indifferent,  or 
punishments  only,  and  not  of  their  own  nature  damnable  ;  and  dream 
that  man  may  satisfy  the  law  of  God,  and  may,  for  that  peculiar 
obedience,  be  pronounced  just  before  God. 


OK  man's  fall,   sin,  and  frek-will.  71 

These  things  are  thus  found  in  another  Edition. 

Also  they  teach,  that  after  Adam's  fall,  all  men,  begotten  after 
the  common  course  of  nature,  are  born  with  sin ;  that  is,  without 
the  fear  of  God,  without  trust  in  him,  and  with  concupiscence : 
and  that  this  disease,  or  original  blot,  is  sin  indeed,  condemning  and 
bringing  eternal  death,  even  now,  upon  all  that  are  not  born  again 
by  baptism  and  the  Holy  Ghost. 

They  condemn  the  Pelagians  and  others,  who  deny  this  original 
blot  to  be  sin  indeed  ;  and,  that  they  may  extenuate  the  glory  of  the 
merit  and  benefits  of  Christ,  do  reason  that  a  man  may,  by  the 
strength  of  his  own  reason,  be  justified  before  God. 

Art.  18.  Concerning  free-will,  they  do  teach,  that  man's  will 
hath  some  freedom  to  perform  a  civil  justice,*  and  to  make  choice  of 
things  that  are  within  the  reach  of  reason ;  but  it  hath  no  power  to 
perform  a  spiritual  justice  without  the  Holy  Spirit ;  because  Paul 
saith,  "  The  natural  man  perceiveth  not  the  things  which  are  of  the 
Spirit  of  God;  "  1  Cor.  ii.  14.  and  Christ  saith,  "Without  me  ye 
can  do  nothing."  John  xv.  5.  Now  this  spiritual  justice  is  wrought 
in  us,  when  we  are  helped  f  of  the  Holy  Ghost.  And  we  receive  the 
Holy  Ghost,  when  we  assent  unto  the  word  of  God,  that  we  may  be 
comforted  through  faith  in  all  teiTors  of  conscience  ;  as  Paul  teach- 
eth,  when  he  saith,  "  That  ye  may  receive  the  promise  of  the  Spirit 

*  That  wbich  in  this  Confession  is  said,  touching  the  liberty  of  man's  nature 
to  perform  a  civil  justice,  and  cited  out  of  theSrd  book  of  Hijpognosticon,  (which 
is  fathered  upon  Augustine,)  we  are  also  taught  out  of  another  place  of  the  same 
Father ;  namely,  in  his  book  De  Gratia  ad  Valentimim,  Cap.  20  ;  whose  words 
are  these :  '  The  holy  Scripture,  if  it  be  well  looked  into,  doth  shew,  that  not 
oidy  the  good  wills  of  men,  (which  God  maketh  good  of  evil,  and  having  made 
them  good,  doth  guide  them  unto  good  actions  and  to  eternal  life,)  but  also 
those  which  are  for  the  preservation  of  the  creature  in  this  life,  are  so  in  God's 
power,  that  he  maketh  them  bend,  when  he  will,  and  whither  he  will,  either  to 
bestow  benefits  upon  some,  or  to  inflict  punishments  upon  others,  according  as 
he  doth  appoint  in  his  most  secret,  and  yet,  without  doubt,  most  just  judg- 
ment.' 

t  Understand  this  not  of  any  natural  faculty,  which  unto  any  good  thing, 
indeed,  is  none  at  all ;  but  of  the  will  regenerated,  which  is  very  weak,  except 
it  be  aided  by  another  grace,  even  unto  the  end.  And  so  also  must  it  be  un- 
derstood, which  is  said  a  little  after,  that  '  The  law  of  God  cannot  be  fulfilled 
by  man's  nature  ;'  to  wit,  though  it  be  changed  and  renewed;  according  as  we 
have  declared  in  the  former  Observations  upon  the  Confession  of  Bohemia, 
which  we  advise  vou  to  look  over. 


72  THE    FOURTH    SECTION. 

through  faith."  Gal  iii,  14.  These  things,  almost  in  as  many  words, 
saith  St.  Augustine  :  '  We  confess,  that  there  is  in  all  men  a  free- 
will, which  hath  indeed  the  judgment  of  reason ;  not  that  it  is 
thereby  apt,  without  God,  either  to  begin  or  to  perform  anything 
in  matters  pertaining  to  God,  but  only  in  works  belonging  to  this 
presient  life,  whether  they  be  good  or  evil.  By  good  works,  I  mean 
those  which  arise  out  of  the  goodness  of  nature ;  as  to  be 
willing  to  labour  in  the  field,  to  desire  meat  or  drink,  to  desire  to 
have  a  friend,  to  desire  apparel,  to  desire  to  build  an  house,  to  marry 
a  v.'ife,  to  nourish  cattle,  to  learn  the  art  of  divers  good  things,  to 
desire  any  good  thing  pertaining  to  this  present  life ;  all  which  are 
not  without  God's  government,  yea,  they  are,  and  had  their  beginning-, 
from  God  and  by  God.  In  evil  things,  I  account  such  as  these  ;  to 
desire  to  v/orship  an  image  ;  to  desire  manslaughter,  &c.'  Hypogiiosti- 
con.  Lib.  3.  This  sentence  of  Augustine  doth  notably  teach  what  is  to 
be  attributed  to  free-will,  and  doth  put  a  plain  difference  between 
civil  discipline,  or  the  exercises  of  human  reason,  and  spiritual  mo- 
tions, true  fear,  patience,  constancy,  faith,  invocation  in  most  sharp 
temptations,  in  the  midst  of  Satan's  subtle  assaults,  in  the  terrors 
of  sin.  In  these,  surely,  we  have  great  need  to  be  guided  and 
helped  of  the  Holy  Spirit,  according  to  that  saying  of  Paul,  "  The 
Spirit  helpeth  our  infirmity."   Rom.  viii.  26. 

We  condemn  the  Pelagians,  and  all  such  as  they  are,  who  teach 
that  by  the  only  powers  of  nature,  without  the  Holy  Spirit,  we 
may  love  God  above  all,  and  fulfil  the  law  of  God,  as  touching 
the  substance  of  our  actions.  We  do  freely  and  necessarily  mislike 
these  dreams ;  for  they  do  obscure  the  benefits  of  Christ.  For 
therefore  is  Christ  the  Mediator  set  forth,  and  mercy  promised 
in  the  Gospel,  because  that  the  law  cannot  be  satisfied  by  man's 
nature;  as  Paul  witnesseth,  when  he  saith,  "The  wisdom  of  the 
llesh  is  enmity  against  God ;  for  it  is  not  subject  to  the  law  of 
God,  neither  indeed  can  be."  Rom.  viii.  7.  For  albeit  that  man's 
nature  by  itself*  can  after  some  sort  perform  external  works,  (for 
it  can  contain  the   hands  from  theft  and  murder,)  yet  can  it  not 

*  By  itself,  that  is,  by  its  own  proper  and  inward  motion ;  yet  so,  as  tbe 
working  and  goodness  of  God,  who  upLoldeth  the  society  of  men,  is  not 
excluded ;  which  doth  not  indeed  renew  the  man,  but  prescrvcth  that  reason 
which  is  left  in  him  (though  it  be  corrupt)  against  the  unbridled  affections, 
and  disperseth  the  darkness  of  tbe  mind  lest  it  overspread  the  light 
that  remaineth,  and  represscth  the  disorder  of  the  affections  lest  they  burst 
forth  into  act. 


OF  man's  fall,  sin,  and  free-will.  73 

make  those  inward  motions,  as  true  fear,  true  faith,  patience,  and 
chastity,  unless  the  Holy  Ghost  do  govern  and  help  our  hearts. 
And  yet  in  this  place  also  do  we  teach,  that  it  is  also  the  command- 
ment of  God,  that  the  carnal  motions  should  be  restrained  by  the 
industry  of  reason,  and  by  civil  discipline,  as  Paul  saith,  "  The  law 
is  our  schoolmaster  to  bring  us  to  Christ."  Gal.  iii.  24.  Also, 
"The  law  is  given  to  the  unjust."   1  Tim.  i.  9. 

These  things  are  thus  found  in  another  Edition. 

As  touching  free-will,  they  teach,  that  man's  will  hath  some 
liberty  to  work  a  civil  justice,  and  to  choose  such  things  as 
reason  can  reach  unto  :  but  that  it  hath  no  power  to  work  the 
righteousness  of  God,  or  a  spiritual  justice,  without  the  Spirit  of 
God ;  because  that  "  The  natural  man  perceiveth  not  the  things  that 
are  of  the  Spirit  of  God."  1  Cor.  ii.  14.  But  this  power  is 
wrought  in  the  heart,  when  men  do  receive  the  Spirit  of  God 
through  the  word.  These  things  are  in  as  many  words  affirmed  by 
St.  Augustine.  Hypognosticon.  Lib.  3.  (as  before.) 

They  condemn  the  Pelagians,  and  others,  who  teach,  that  by  the 
power  of  nature  only,  without  the  Spirit  of  God,  we  are  able  to  love 
God  above  all ;  also  to  perform  the  commandments  of  God,  as 
touching  the  substance  of  our  actions.  For  although  that  nature 
be  able  in  some  sort  to  do  the  external  works,  (for  it  is  able 
to  withold  the  hands  from  theft  and  murder,)  yet  it  cannot 
work  the  inward  motions,  as  the  fear  of  God,  trust  in  God, 
chastity,  patience. 

Art.  19.  Touching  the  cause  of  sin,  they  teach,  that  albeit  God 
doth  create  and  preserve  nature,  yet  the  cause  of  sin  is  the  will  of 
the  wicked ;  to  wit,  of  the  devil,  and  of  ungodly  men  ;  which  turneth 
itself  from  God  unto  other  things,  against  the  commandments 
of  God.  "  When  he  speaketh  a  lie,  he  speaketh  of  his  own." 
John  viii.  44. 

This  is  found  thus  in  another  Edition. 
Touching  the  cause  of  sin,  they  teach,  that  albeit  God  doth 
create  and  preserve  our  nature,  yet  the  cause  of  sin  is  the  will  of  the 
wicked ;  to  wit,  of  the  devil,  and  ungodly  men ;  which  will,  being 
destitute  of  God's  help,  turneth  itself  from  God,  as  Christ  saith, 
"  When  he  speaketh  a  lie,  he  speaketh  of  his  own."  John  viii.  44. 


74  THE    FOURTH    SECTION. 

X. — From  the  Confession  op  Saxony. 
Article  1.     Towards  the  end. 

And  seeing  the  controversies,  which  are  sprung  up,  do  chiefly 
pertain  unto  two  articles  of  the  Creed,  namely,  to  the  article,  "  I 
believe  the  remission  of  sins,"  and  "I  beheve  the  Catholic  Church," 
we  will  shew  the  fountains  of  these  controversies,  which  being  well 
weighed,  men  may  easily  understand,  that  our  expositions  are  the 
very  voice  of  the  Gospel,  and  that  our  adversaries  have  sowed 
corruptions  in  the  church.  And  first  of  the  article,  /  believe  the 
remission  of  sitis :  — 

Here  many  and  great  corruptions  are  devised  of  our  adversaries. 
"  I  believe."  Nay,  say  they,  I  doubt.  Also,  Then  I  will  believe,  when 
I  shall  have  merits  enough.  Also,  they  do  not  say,  I  believe 
certainly  that  remission  is  given  freely  for  the  Son  of  God,  not 
for  any  merits  of  ours,  or  any  worthiness  of  ours.  Also,  they  do 
not  rightly  shew  what  sin  is,  and  feign  that  man  is  able  to  satisfy 
the  law  of  God,  and  that,  by  the  fulfilling  of  the  law,  he  becometh 
just  before  God  in  this  life.  Therefore,  first,  as  touching  sin, 
and  the  cause  thereof,  we  do  faithfully  retain  the  doctrine  of  the 
true  church  of  God.  Seeing  that  God  in  essence  is  one,  the 
eternal  Father,  the  co-eternal  Son,  being  the  image  of  the  Father, 
and  the  co-eternal  Holy  Ghost,  proceeding  from  the  Father  and 
the  Son,  of  infinite  wisdom,  power,  and  goodness,  true,  just, 
bountiful,  chaste,  most  free,  as  he  describeth  himself  in  his  law ; 
and  seeing  he  hath  therefore  made  the  angels  and  men,  that,  being 
from  all  eternity,  he  might  impart  unto  them  his  light,  wisdom, 
and  goodness,  and  that  they  should  be  the  temples  of  God.wherein  God 
might  dwell,  that  God  might  be  all  in  all,  as  Paul  speaketh :  1  Cor. 
xii.  6,  7.  he  therefore  created  them  at  the  beginning  good  and  just, 
that  is,  agreeing  with  the  mind  and  will  of  God,  and  pleasing  him. 
He  also  gave  them  a  clear  knowledge  of  God  and  of  his  will, 
that  they  might  understand  that  they  were  made  of  God,  that  they 
might  be  obedient,  as  it  is  written  in  the  5th  Psalm  :  "  Thou  art  not 
a  God  that  loveth  wickedness."  verse  4.  But  the  devils  and 
men  abused  the  liberty  of  their  will,  swerved  from  God,  and  by  this 
disobedience  were  made  subject  to  the  w'rath  of  God,  and  lost 
that  uprightness  wherein  they  were  created. 

Therefore  free-will,  in  the  devil  and  in  men,  was  the  cause  of  that 
fall ;  not  the  will  of  God,  who  neither  willeth  sin,  nor  alloweth  it, 
nor  furthereth  it ;   as  it  is  written,  "  When  the  devil  speaketh  a  lie. 


OF  man's  fall,  sin,  and  frke-will.  75 

he  speaketh  of  his  own  ;  and  he  is  the  father  of  lying  :"  John  viii.  44, 
and,  "  He  that  committeth  sin,  is  of  the  devil ;  because  the 
devil  sinneth  from  the  beginning."  1  John  iii.  8.  Now  sin  is  that, 
wliatsoevcr  is  contrary  to  the  justice  of  God,  (which  is  an  order  in 
the  mind  of  God,  which  he  did  afterward  manifest  by  his  own 
voice  in  the  Law  and  in  the  Gospel,)  whether  it  be  original  dis- 
obedience, or  actual ;  for  the  which  the  person  is  both  guilty,  and 
condemned  with  everlasting  punishment,  except  he  obtain  remission 
in  this  life,  for  the  Son  the  Mediator's  sake.  We  do  also  condemn 
the  madness  of  Marcion,  the  Manichees,  and  such  like,  which 
are  repugnant  in  this  whole  question  to  the  true  consent  of  the 
church  of  God. 

Article  2.  Of  Original  Sin. 
As  touching  original  sin,  we  do  plainly  affirm,  that  we  do  retain 
the  consent  of  the  true  Church  of  God,  delivered  to  us  from  the 
first  fathers,  prophets,  apostles,  and  the  apostles'  scholars,  even 
unto  Augustine,  and  after  his  time ;  and  we  do  expressly  condemn 
Pelagius,  and  all  those  who  have  scattered  in  the  Church  like  doting 
follies  to  those  of  the  Pelagians.  And  we  say,  that  all  men  since 
the  fall  of  our  first  parents,  which  are  born  by  the  coupling  together 
of  male  and  female,  do  together  with  their  birth  bring  with 
them  original  sin;  as  Paul  saith,  "By  one  man  sin  entered  into  the 
world,  and  death  by  sin  :"  Rom.  v.  12.  and,  "  We  were  by  nature 
the  children  of  wrath,  as  well  as  others."  Ephes.  ii.  3.  Neither 
do  we  dislike  that  usual  definition,  if  it  be  well  understood,  Original 
Sin  is  a  want  of  Original  Justice,  lohich  ought  to  be  in  us ;  because 
that  original  justice  was  not  only  an  acceptation  of  mankind  before 
God,  but,  in  the  very  nature  of  man,  a  light  in  the  mind,  whereby 
he  might  assuredly  believe  the  word  God ;  and  a  conversion 
of  the  will  unto  God,  and  an  obedience  of  the  heart  agreeing  with 
the  judgment  of  the  law  of  God,  which  was  grafFed  in  the  mind; 
and,  as  we  said  before,  man  was  the  temple  of  God.  That  original 
justice  doth  comprehend  all  these  things,  it  may  be  understood  by 
this  saying,  "  Man  was  created  after  the  image  and  likeness  of  God  ;" 
Gen.  i.  27.  w^hich  Paul  doth  thus  interpret,  "Put  ye  on  the  new 
man,  which  after  God  is  created  in  righteousness  and  true  holiness  :" 
Eph.  iv.  24.  where  undoubtedly  by  true  holiness,  he  understandeth 
all  those  virtues,  which  shine  in  our  nature,  and  are  given  by  God, 
not  acquired  by  art,  or  gotten  by  instruction,  (as  now  those  shadows 
of  virtues,  such  as  thev  are  in  men,  be  acquired ;)  because  that  then 


76  THE    FOURTH    SECTION. 

God  dwelling  in  man  did  govern  him.  And  when  we  consider 
what  original  justice  doth  signify,  then  the  privation  opposite 
thereunto  is  less  ohscure.  Therefore  original  sin  is,  both  for  the 
fall  of  our  first  parents,  and  for  the  corruption  which  foUoweth 
that  fall,  even  in  our  birth  to  be  subject  to  the  wrath  of  God,  and 
to  be  worthv  of  eternal  damnation,  except  we  obtain  remission 
for  the  Mediator's  sake.  And  this  corruption  is,  to  want  now  the 
light  or  the  presence  of  God,  which  should  have  shined  in  us  ;  and  it 
is  an  estranging  of  our  will  fi'om  God,  and  the  stubbornness  of  the 
heart  resisting  the  law  of  the  mind,  as  Paul  speaketh ;  Rom.  vii.  23. 
and,  that  man  is  not  the  temple  of  God,  but  a  miserable  mass,  without 
God,  and  without  justice.  These  wants,  and  this  whole  corruption, 
we  say  to  be  sin ;  not  only  a  punishment  of  sin,  and  a  thing 
indifferent ;  as  many  of  the  Sententiaries  do  sav,  that  these  evils 
are  only  a  punishment,  and  a  thing  indifferent,  but  not  sin.  And 
they  do  extenuate  this  original  evil,  and  then  they  feign  that  men 
may  satisfy  the  law  of  God,  and  by  their  own  fulfilling  of  the  law 
become  just.  The  Church  must  avoid  ambiguities.  Therefore  we 
do  expressly  name  these  evils,  corruption ;  which  is  often  named  of 
the  ancient  writers,  evil  concupiscence.  But  we  distinguish  those 
desires  which  were  created  in  our  nature,  from  that  confusion  of 
order  which  happened  after  our  fall;  as  it  is  said,  "The  heart  of  man 
is  wicked:"  Jer.  xvii.  9.  and  Paul  saith,  "The  wisdom  of  the 
flesh  is  enmity  against  God."  Rom.  viii.  7.  This  evil  concupiscence 
we  say  to  be  sin  ;  and  we  affirm,  that  this  whole  doctrine  of  sin,  as  it 
is  propounded  and  taught  in  our  churches,  is  the  perpetual  consent 
of  the  true  church  of  God. 

Article  4.  Of  Free-will. 
Now  let  us  make  manifest  also  the  doctrine  of  free-will.  Men, 
truly  instructed  in  the  Church,  have  always  distinguished  between 
discipline,  and  the  newness  of  the  Spirit,  which  is  the  beginning  of 
life  eternal;  and  they  have  taught,  that  in  man  there  is  such 
freedom  of  will  to  govern  the  outward  motions  of  the  members, 
that  thereby  even  the  unregenerate  may  after  a  sort  perform  that 
discipline,  which  is  an  external  obedience  according  to  the 
law.  But  man  by  his  natural  strength  is  not  able  to  free  himself 
from  sin  and  eternal  death ;  but  this  freedom  and  conversion  of 
man  unto  God,  and  this  spiritual  newness  wrought  by  the  Son  of 
God,  quickening  us  by  his  Holy  Spirit ;  as  it  is  said,  "  If  any  man 
hatli  not  the  Spirit  of  Christ,  the  same  is  not  his."  Rom.  viii.  9. 


OP  man's   fall,   sin,   and   FRKK  V.'ILL.  77 

And  the  will,  having  received  the  Holy  Ghost,  is  not  idle.  And  we 
give  God  thanks  for  this  unspeakahle  benefit,  that  for  the  Son  his 
sake,  and  through  him,  he  giveth  us  the  Holy  Ghost,  and  doth 
govern  us  by  his  Spirit.  And  we  condemn  the  Pelagians,  and  the 
Manichees,  as  we  have  at  large  declared  in  another  place. 

Article  10.     Of  the  Difference  of  Sins. 

Seeing  it  is  said,  that  sins  remain  in  the  regenerate,  it  is  neces- 
sary to  have  a  difference  of  sins  delivered  unto  us.  For  out  of 
that  saying,  "He  goeth  and  taketh  unto  him  seven  other  spirits  worse 
than  himself,  and  they  enter  in,  and  dwell  there,  &c."  Luke  xi.  26. 
and  of  suchlike  sayings,  it  is  manifest  that  some,  who  are  rege- 
nerate, do  grieve  and  shake  oiF  the  Holy  Ghost,*  and  are  again 
rejected  of  God,  and  made  subject  to  the  wrath  of  God  and  eternal 
punishments.  And  in  Ezekiel  xviii.  it  is  written,  "When  the  righte- 
ous man  shall  turn  from  his  righteousness,  and  commit  iniquity,  he 
shall  die  therein ;"  verse  26.  and  "  When  the  wicked  man  shall 
turn  from  his  wickedness,  and  do  judgment  and  justice,  he  shall  live 
therein."  verse  27. 

Therefore  it  is  necessary  that  those  sins,  which  remain  in  holy 
men  in  this  mortal  life,  and  yet  do  not  shake  off  the  Holy  Ghost,  be 
distinguished  from  other  sins,  for  the  which  man  is  again  made 
subject  to  the  wrath  of  God,  and  to  eternal  punishments.  So  Paul 
distinguisheth  between  sin  that  reigneth,  Rom.  v.  21.  and  sin 
that  reigneth  not:  Rom.  vi.  12;  14.  and  he  saith,  "If  ye  live 
after  the  flesh,  ye  shall  die ;  but  if  ye  mortify  the  deeds  of  the  body 
by  the  Spirit,  ye  shall  live."  Rom.  viii.  13.  And  in  the  First 
Epistle  to  Timothy,  i.  18,  19.  he  giveth  a  nile :  "Fight  a  good 
fight,  keeping  faith  and  a  good  conscience."    Therefore,  when  a  man 

*  That  which  is  both  here  and  elsewhere  in  this  Confession,  and  now  and 
then  in  the  Confession  of  Augsburg,  repeated,  touching  the  shaking  off  and 
losing  the  Holy  Spirit,  we  take  it  thus :  that  it  is  chiefly  meant  of  the  gifts 
which  are  bestowed,  even  upon  those  also  which  pertain  nothing  to  the  Church  ; 
as  in  Socrates,  Aristides,  Cicero,  and  some  others,  there  shined  certain 
sparks  of  excellent  virtues :  secondly,  of  those  gifts  also,  which  are 
bestowed  upon  those  that  are  so  in  the  Church,  that  yet  they  are  not  of  the 
Church,  nor  truly  regenerated  by  the  Spirit  of  adoption,  as  may  be  seen  in  the 
examples  of  Saul,  Judas,  and  such  others.  For  as  concerning  the  Spirit 
of  sanctification,  which  is  only  in  those  that  are  truly  regenerated,  it  is 
never  taken  wholly  from  them ;  but  only  the  force  and  working  thereof 
for  a  time  interrupted,  whilst  lusts  do  bear  sway  in  the  heart ;  even  as 
drunkenness  doth  not  take  away  the  mind  itself,  but  only  the  use  of  the 
mind  for  a  time. 


78  THE    FOURTH    SECTION. 

doth  not  keep  the  faith,  but  either  wittingly,  or  by  some  error, 
looseth  some  part  of  the  foundation,  that  is,  some  article  of  faith,  or 
alloweth  idols,  (as  many  do,  which  are  deceived  with  false  opinions, 
or  do  not  uphold  themselves  by  the  comfort  of  faith,  but  are  over- 
come by  doubting  or  by  despair,  or  against  their  conscience  do 
break  any  commandment  of  God,)  he  doth  shake  off  the  Holy 
Ghost,  and  is  made  again  subject  to  the  wrath  of  God,  and  to 
everlasting  punishment.  Of  these  men  saith  Paul,  "  If  ye  live 
according  to  the  flesh,  ye  shall  die  :"  Rom.  viii.  13.  and,  "Neither 
fornicators,  nor  adulterers,  nor  idolaters,  &c.  shall  inherit  the  king- 
dom of  God  :"  1  Cor.  vi.  9,  10.  and  the  oath  in  Ezekiel  xxxiii, 
doth  clearly  say,  "  As  I  live,  saith  the  Lord,  I  do  not  desire  the  death 
of  a  sinner,  but  rather  that  he  be  converted,  and  live."  verse  11. 
In  this  oath,  two  parts  are  joined  together,  conversion  and  life. 
God  doth  desire,  and  that  with  an  oath,  the  conversion  of  man ; 
therefore,  they  do  not  please  him,  which  retain  a  purpose  to  sin. 
Now  in  this  number,  we  comprise  both  sins  of  purposed  omission, 
that  is,  purposed  negligence  in  a  duty ;  which  is  contrary  to  that 
saying,  "This  is  required,  that  w^e  be  faithful;"  1  Cor.  iv.  2.  and 
also  purposed  ignorance,  such  as  is  Pharisaical,  and  is  to  be  seen 
in  an  infinite  multitude,  which  endeavoureth  not  to  search  out  the  true 
doctrine  of  the  Church,  and  ignorantly  retaineth  idols,  or  doth  also 
further  the  rage  which  is  used  in  the  defence  of  idols.  Thus  much 
of  those  falls,  whereby  the  Holy  Ghost  is  shaken  off.  There  be 
also  other  sins  in  the  regenerate,  who  keep  faith  and  a  good  con- 
science, which  do  not  corrupt  the  foundation,  neither  are  sins 
against  the  conscience,*  but  are  the  relics  of  original  sin ;  as 
darkness,  doubting,  carnal  securities,  wandering  flames  of  vicious 
affections,  and  omissions  or  ignorances  not  purposed.  Some  ex- 
tenuate these  evils,  and  name  them  deformities  beside  the  law  of 
God.  But  this  blindness  is  greatly  to  be  reproved ;  and  we  must 
consider  both  the  greatness  of  the  evil  in  this  whole  pollution, 
which  is  contrary  to  the  law  and  will  of  God,  and  also  the  greatness 
of  the  mercy  and  benefit  of  the  Son  of  God,  who  covereth  these 
great  and  lamentable  wounds  in  this  miserable  nature.     And  Paul 

*  We  take  the  meaning  to  be  this:  That  the  elect  are  said  to  sin  not 
against  their  whole  conscience,  or  so  as  sin  reigiieth  in  them  ;  but  that,  albeit 
they  often  yield  and  fall  down,  yet  they  rush  not  into  sin  with  a  full  purpose 
and  deliberation ;  and  that  as  yet  the  Spirit  (though  for  a  time  it  yieldeth 
to  the  flesh)  doth  wrestle  and  strive  in  them,  till  at  length,  by  power  from 
above,  it  getteth  the  upper  hand  again. 


OF  man's  fall,    sin,  and  free-will.  79 

commandeth  us  to  "resist  those  evils  by  the  Spirit:"  Eph.  vi.  10. 
that  is,  Atticus  and  Scipio  do  bridle  their  corrupt  affections  by  reason, 
but  Joseph  and  Paul  do  bridle  them  by  the  Spirit,  that  is,  by  the 
motions  of  the  Holv  Ghost,  by  trae  grief,  true  faith,  fear  of  God, 
and  invocation.  Paul,  feeling  in  himself  doubts,  and  other  wandering 
motions,  is  sorrowful,  and  by  faith  persuaded  that  this  pollution 
is  covered  by  the  Mediator,  and  by  the  fear  of  God  doth  stay 
himself,  that  he  give  no  place  to  anger,  or  to  other  wandering 
motions ;  and  therewithal  he  doth  invocate  God,  and  desire  his 
help,  saying,  "  O  Lord,  create  in  me  a  new  heart."  Psal.  li.  10. 
"WTien  we  do  after  this  sort  withstand  that  corruption,  which  as  yet 
remaineth  in  the  regenerate,  these  evils  are  covered,  and  it  is  called 
sin  that  doth  not  reign,  or  venial  sin,  and  the  Holy  Ghost  is  not 
.shaken  off. 

It  is  evident,  that  this  doctrine  concerning  the  difference  of 
sins,  is  true,  plain,  and  necessarv  for  the  Church.  And  yet,  many 
know,  what  manner  of  intricate  disputations  are  to  be  found  in 
the  books  of  our  adversaries,  touching  the  same,  &c.  Having  thus 
briefly  declared  the  sum  of  the  doctrine  of  justification,  we  should 
now  also  declare  and  confute  the  arguments,  which  are  objected 
against  this  judgment  of  ours ;  but  because  divers  men  do  object 
divers  things ;  we  have  only  recited  our  Confession,  and  offer  our- 
selves to  larger  declarations  in  eveiy  member  of  the  confession. 

XL  —  From  the  Confession  of  ^YIRTEMBURG. 
Chapter  4.  Of  Sin. 
We  believe  and  confess  that,  in  the  beginning,  man  was  created  of 
God,  just,  wise,  endued  with  free-will,  adorned  with  the  Holy  Ghost, 
and  happy;  but  that  afterward,  for  his  disobedience,  he  was  deprived  of 
the  Holy  Ghost,  and  made  the  bondman  of  Satan,  and  subject  both 
to  coi-poral  and  eternal  damnation  :  and  that  evil  did  not  stay  in  one 
only  Adam,  but  W'as  derived  into  all  the  posteritv.  And  whereas 
some  affirm,  that  so  much  integritv'  of  mind  was  left  to  man  after 
his  fall,  that  by  his  natural  strength  and  good  works  he  is  able  to 
convert  and  prepare  himself  to  faith  and  the  invocating  of  God,  it 
is  flatly  contrary  to  the  apostolic  doctrine,  and  the  true  consent  of 
the  Catholic  Church.  "  By  one  man's  trespass  evil  was  derived  into 
all  men  to  condemnation."  Rom.  v.  18.  "  When  ye  were  dead  in 
trespasses  and  sins,  wherein  in  times  past  ye  wedked,  according  to 
the  course  of  this  world,  and  after  the  prince,  &c."  Eph.  ii.  1,  2. 
And  a  little  after,  "  We  were  bv  nature  the  children  of  wrath,  as 


80  THE     FOURTH    SECTION.       OF    MAn's    FALL,    &C. 

well  as  others."  Verse  3.  He  saith,  "  dead  in  sins,"  and,  "  the 
children  of  wrath,"  that  is,  strangers  from  the  grace  of  God.  But 
as  a  man,  being  corporally  dead,  is  not  able  by  his  own  strength  to 
epare  or  convert  himself  to  receive  corporal  life ;  so  he  who  is 
spiritually  dead  is  not  able  by  his  own  power  to  convert  himself  to 
receive  spiritual  life.  Augustine  saith,  '  The  Lord,  that  he  might 
answer  Pelagius  to  come,  doth  not  say.  Without  me  ye  can  hardly  do 
any  thing  ;  but  he  saith.  Without  me  ye  can  do  nothing.  And  that 
he  might  also  answer  these  men  that  were  to  come,  in  the  very  same 
sentence  of  the  Gospel,  he  doth  not  say.  Without  me  ye  cannot  per- 
fect, but,  Without  me  ye  cannot  do,  any  thing.  For  if  he  had  said. 
Ye  cannot  perfect ;  then  these  men  might  saj^  We  have  need  of  the 
help  of  God,  not  to  begin  to  do  good,  for  we  have  that  of  ourselves, 
but  to  perfect  it.'  And  a  little  after,  '  The  preparation  of  the  heart 
is  in  man,  but  the  answer  of  the  tongue  is  of  the  Lord.  Men,  not 
well  understanding  this,  are  deceived,  thinking  that  it  appertaineth 
to  man  to  prepare  the  heart ;  that  is,  to  begin  any  good  thing  with- 
out the  help  of  the  grace  of  God.  But  far  be  it  from  the  children 
of  promise  so  to  understand  it,  as,  when  they  heard  the  Lord  saying. 
Without  me  ye  can  do  nothing,  they  should  as  it  were  reprove  him, 
and  say.  Behold,  without  thee  we  are  able  to  prepare  our  hearts  ; 
or,  when  they  hear  Paul  the  apostle  saying,  Not  that  we  are  fit  to 
think  anything,  as  of  ourselves,  they  should  also  reprove  him,  and 
say.  Behold,  we  are  fit  of  ourselves,  to  prepare  our  hearts,  and  so 
consequently  to  think  some  good  thing.'  Opera.  Tom.  vii.  cont.  Duas 
Epist.  Pelag.  ad  Bonifacium.  Lib.  2.  Cap.  8.  And  again,  '  Let  no 
man  deceive  himself ;  it  is  of  his  own,  that  he  is  Satan  ;  it  is  of 
God,  that  he  is  happy.  For  what  is  that,  of  his  own,  but  of  his 
sin  ?  take  away  sin,  which  is  thy  own,  and  righteousness,  saith  he, 
is  of  me.  For  what  hast  thou,  that  thou  hast  not  received  ?' 
Tom.  ix.  In  loannem.  Tract.  49.  Ambrose  saith,  '  Although  it  be 
in  man  to  will  that  which  is  evil,  yet  he  hath  not  power  to  will 
that  which  is  good,  except  it  be  given  him.'  De  Invocatione  Gentium. 
Lib.  1.  Cap.  9.  Bernard  saith,  '  If  human  nature,  when  it  was  per- 
fect, could  not  stand ;  how  much  less  is  it  able  of  itself  to  rise  up 
again,  being  now  corrupt  ?'  Homilia  1,  de  Annuntiat.  Beatce  Marice. 


81  ""^ 

THE   FIFTH    SECTION. 

OF  ETERNAL  PREDESTINATION. 

I.  —  From    the    latter    Confession    of    Helvetia. 

Chapter  10.      Of  the  Predestination  of  God,  and  the  Election 
of  the  Saints. 

God  hath  from  the  beginning  freely,  and  of  his  mere  grace,  with- 
out any  respect  of  men,  predestinated  or  elected  the  saints,  whom  he 
will  save  in  Christ,  according  to  the  saying  of  the  Apostle,  "  And  he 
hath  chosen  us  in  him  before  the  foundation  of  the  world  :"  Eph.  i.  4. 
and  again,  "  Who  hath  saved  us,  and  called  us  with  an  holy  calling, 
not  according  to  our  works,  but  according  to  his  own  pui-pose  and 
grace,  which  was  given  unto  us,  through  Jesus  Christ,  before  the 
world  was,  but  is  now  made  manifest  by  the  appearance  of  our  Saviour 
Jesjs  Christ."  2  Tim.  i.  9,  10.  Therefore,  though  not  for  any  merit 
of  ours,  yet  not  without  a  means,  but  in  Christ,  and  for  Christ,  did 
God  choose  us  ;  and  they  who  are  now  engrafted  into  Christ  by  faith, 
the  same  also  were  elected.  But  such  as  are  without  Christ  were  re- 
jected, according  to  that  saying  of  the  Apostle,  "[Prove  yourselves, 
whether  ye  be  in  the  faith.  Know  ye  not  your  own  selves,  how  that 
Jesus  Christ  is  in  you,  except  ye  be  reprobates?"  2  Cor.  xiii.  5. 
To  conclude,  the  saints  are  chosen  in  Christ  by  God  unto  a  sure  end, 
which  end  the  Apostle  declareth,  when  he  saith,  "  He  hath  chosen 
us  in  him,  that  we  should  be  holy  and  without  blame  before  him 
through  love  ;  who  hath  predestinated  us  to  be  adopted  through  Jesus 
Christ  unto  himself,  for  the  praise  of  his  glorious  grace."  Eph.  i. 
4 — 6.  And  although  God  knoweth  who  are  his,  and  now  and  then 
mention  is  made  of  the  small  number  of  the  elect,  yet  we  must  hope 
well  of  all,  and  not  rashly  judge  any  man  to  be  a  reprobate  :  for 
Paul  saith  to  the  Philippians,  "  I  thank  my  God  for  you  all,"  (now 
he  speaketh  of  the  whole  Church  of  the  Philippians,)  "  that  ve  are 
come  into  the  fellowship  of  the  Gospel ;  and  I  am  persuaded,  that  he 
that  hath  begun  this  work  in  you,  will  perform  it,  as  it  becometh  me 
to  judge  of  you  all."  Phil.  i.  3  —  7.  And  when  the  Lord  was  de- 
manded, whether  there  were  few  that  should  be  saved  ?  he  doth  not 
answer  and  tell  them,  that  few  or  more  should  be  saved,  or  damned ; 
but  rather  he  exhorteth  every  man  to  "  strive  to  "enter  in  at  the 
strait  gate  :  "  Luke  xiii.  24.  as  if  he  shoidd  say,  ^t  is  not  for  vou 
rashly  to  inquire  of  these  matters,  but  rather  to  endeavour  that  vou 

Q 


82  THE    FIFTH    SECTION. 

may  enter  into  heaven  by  the  strait  way.  Wherefore  we  do  not 
allow  of  the  wicked  speeches  of  some,  who  say.  Few  are  chosen,  and 
seeing  I  know  not  whether  I  am  in  the  number  of  those  few,  I  will 
not  defraud  my  nature  of  her  desires.  Others  there  are  which  say, 
If  I  be  predestinated  and  chosen  of  God,  nothing  can  hinder  me 
from  salvation,  which  is  already  certainly  appointed  for  me,  whatso- 
ever I  do  at  any  time  ;  but  if  I  be  in  the  number  of  the  reprobate, 
no  faith  or  repentance  will  help  me,  seeing  the  decree  of  God  cannot 
be  changed  :  therefore  all  teachings  and  admonitions  are  to  no  pur- 
pose. Now,  against  these  men  the  saying  of  the  Apostle  maketh 
much,  "  The  servants  of  God  must  be  apt  to  teach,  instructing  them 
that  are  contrary-minded,  proving  if  God  at  any  time  will  give  them 
repentance,  that  they  may  come  to  amendment  out  of  the  snare  of 
the  devil,  which  are  taken  of  him  at  his  pleasure."  2  Tim.  ii. 
24 — 26.  Beside,  Augustine  also  teacheth,  that  '  Both  the  grace  of 
free  election  and  predestination,  and  also  wholesome  admonitions 
and  doctrines,  are  to  be  preached.'  Lib.  de  Bono  Perseverantice. 
Cap.  14. 

We  therefore  condemn  those  who  seek  otherwhere  than  in  Christ, 
whether  they  be  chosen  from  all  eternity,  and  what  God  hath  de- 
creed of  them  before  all  beginning.  For  men  must  hear  the  Gospel 
preached,  and  believe  it.  If  thou  beheve,  and  be  in  Christ,  thou 
mayest  undoubtedly  reckon  of  it,  that  thou  art  elected.  For  the 
Father  hath  revealed  unto  us  in  Christ  his  eternal  sentence  of  pre- 
destination, as  we  even  now  shewed  out  of  the  Apostle,  in  2  Tim.  i. 
9,  10.  This  is  therefore  above  all  to  be  taught  and  well  weighed, 
what  great  love  of  the  Father  towards  us  in  Christ  is  revealed.  We 
must  hear  what  the  Lord  doth  daily  preach  unto  us  in  his  Gospel ; 
how  he  calleth,  and  saith,  "  Come  unto  me  all  ye  that  labour,  and 
are  burdened,  and  I  will  refresh  you."  Mat.  xi.  28.  And,  "  So  God 
loved  the  world,  that  he  gave  his  only-begotten  Son  for  it,  that  all 
which  believe  in  him  should  not  perish,  but  have  life  everlasting." 
John  iii.  16.  Also,  "  It  is  not  the  will  of  the  Father,  that  any  of 
these  little  ones  should  perish."  j\Iat.  xviii,  14.  Let  Christ  there- 
fore be  our  looking-glass,  in  whom  we  may  behold  our  predestina- 
tion. We  shall  have  a  most  evident  and  sure  testimony  that  we  are 
written  in  the  book  of  life,  if  we  communicate  with  Christ ;  and  he 
be  ours,  and  w-e  his,  by  a  true  faith.  Let  this  comfort  us  in  the 
temptation  touching  predestination,  than  which  there  is  none  more 
dangerous  :  that  the  promises  of  God  are  general  to  the  faithful ;  in 
that  he  saith,  "  Ask,  and  ye  shall  receive  ;  every  one  that  askcth. 


OF  ETERNAL  FUEDESTIN  ATION ,  83 

receiveth  :"'  Luke  xi.  9,  10.  and  to  conclude,  in  that  we  pray,  with 
all  the  Church  of  God,  "  Our  Father  which  art  in  heaven:"  Mat. 
vi.  9.  and  for  that  in  haptism  we  are  ingrafted  into  the  body  of 
Christ,  and  are  fed  in  his  Church,  oftentimes,  with  his  flesh  and 
blood,  unto  everlasting  life.  Thereby  being  strengthened,  we 
are  commanded  to  "  work  out  our  salvation  with  fear  and  tremb- 
ling," according  to  that  precept  of  Paul,  in  Phil.  ii.  12. 

II.  —  From  the  Confessiox  of  Basle. 
Art.  1.  Sect.  3.  Hereupon  we  confess,  that  God.  before  he  had 
created  the  world,  had  chosen  all  those  to  whom  he  would  freely 
give   the   inheritance    of   eternal   blessedness.    Rom.    viii.    29,    30, 
Eph.  i.  4—6. 

III.  —  From  the  Confession  of  Fraxce. 
Art.  12.  We  believe  that  out  of  this  universal  corruption  and 
damnation,  wherein  by  nature  all  men  are  drowned,  God  did  deliver 
and  preserve  some,  whom,  by  his  eternal  and  immutable  counsel,  of 
liis  own  goodness  and  mercy,  without  any  respect  of  their  works,  he 
did  choose  in  Christ  Jesus ;  and  others  he  left  in  that  corruption  and 
damnation,  in  whom  he  might  as  well  make  manifest  his  justice,  by 
condemning  them  justly  in  their  time,  as  also  declare  the  riches  of 
his  mercy  in  the  others.  For  some  are  not  better  than  others,  till 
such  time  as  the  Lord  doth  make  a  difference,  according  to  that  im- 
mutable counsel  which  he  had  decreed  in  Christ  Jesus  before  the 
creation  of  the  world  :  neither  was  any  man  able  by  his  own  strength 
to  make  an  entrance  for  himself  to  that  good,  seeing  that  of  our 
nature  we  cannot  have  so  much  as  one  right  motion,  affection,  or 
thought,  till  God  do  freely  prevent  us,  and  fashion  us  to  uprightness. 

IV.  —  From  the  Confession  of  Scotland. 
Article  8.  0/ Election. 
For  that  same  eternal  God  and  Father,  who  of  mere  grace  elected 
us  in  Christ  Jesus  his  Son,  before  the  foundation  of  the  world  was 
laid,  Eph.  i.  11,  12.  appointed  him  to  be  our  head,  our  brother,  our 
Pastor,  and  great  Bishop  of  our  souls.  Heb.  ii.  11,  12.  But  because 
that  the  enmity  betwixt  the  justice  of  God  and  our  sins  was  such, 
that  no  flesh  by  itself  could,  or  might,  have  attained  unto  God  :  it 
behoved  that  the  Son  of  God  should  descend  unto  us,  and  take  him- 
self a  body  of  our  body,  flesh  of  our  flesh,  and  bone  of  our  bones, 
and  so  become  the  perfect  Mediator  betwixt  God  and  man;  1  Tim. 

G  2 


84  THE    FIFTH    SECTION.       OF    ETERNAL    PREDESTINATION. 

ii.  5.  giving  power  to  so  many  as  believe  in  him,  to  be  the  sons  of 
God;  John  i.  12.  as  himself  doth  witness,  "  I  pass  up  to  my  Father, 
and  unto  your  God."  John  xx.  17.  By  which  most  holy  fraternity, 
whatsoever  we  have  lost  in  Adam,  is  restored  to  us  again.  And  for 
this  cause  are  we  not  afraid  to  call  God  our  Father,  not  so  much  be- 
cause he  hath  created  us,  (which  we  have  common  with  the  repro- 
bate,) as  for  that  he  hath  given  to  us  his  only  Son  to  be  our 
brother,  and  given  unto  us  grace  to  acknowledge  and  embrace  him 
for  our  Mediator,  as  before  is  said.  It  behoved  further  the  Messiah 
and  Redeemer  to  be  very  God,  and  very  man  ;  because  he  was  to 
bear  the  punishment  due  for  our  transgressions,  and  to  present  him- 
self in  the  presence  of  his  Father's  judgment,  as  in  our  person,  to 
suffer  for  our  transgression  and  disobedience,  Isa.  liii.  8.  by  death  to 
overcome  him  that  was  author  of  death.  Heb.  ii.  14.  But  because 
the  only  Godhead  could  not  suffer  death,  neither  yet  could  the  only 
manhood  overcome  the  same,  he  joined  both  together  in  one  person, 
that  the  imbecility  of  the  one  shoidd  suffer,  and  be  subject  to  death, 
(which  we  had  deserved,)  and  the  infinite  and  invincible  power  of  the 
other,  to  wit,  of  the  Godhead,  should  triumph  and  purchase  to  us 
life,  liberty,  and  perpetual  victory.  And  so  we  confess,  and  most  un- 
doubtedly believe. 

V. — From  the  Confession  of  Belgia. 
Art.  16.  We  believe  that  God  (after  that  the  whole  offspring  of 
Adam  was  cast  headlong  into  perdition  and  destruction,  through  the 
default  of  the  first  man)  hath  declared  and  shewed  himself  to  be 
such  an  one,  as  he  is  indeed  ;  namely,  both  merciful  and  just :  mer- 
ciful, by  delivering  and  saving  those  from  condemnation  and  from 
death,  whom,  in  his  eternal  counsel,  of  his  own  free  goodness,  he 
hath  chosen  in  Jesus  Christ  our  Lord,  without  any  regard  at  all  of 
their  works ;  but  just,  in  leaving  others  in  that  their  fall  and  per- 
dition, whereinto  they  had  thrown  themselves  headlong. 

VI. — The  Confession  of  Augsburg. 
(The  Augsburg  Confession  doth  so  mention  Predestination  in  the 
20th  Article,  the  title  whereof  is,  De  Fide,  Of  Faith,  that  it  affirmeth 
it  to  be  a  needless  thing  to  dispute  of  Predestination  in  the  doctrine 
of  Justification  by  Faith.  Which  in  what  sort  it  may  be  said,  we 
have  declared  in  our  Observation  on  the  Ninth  Section,  where  those 
words  of  the  Confession  are  rehearsed.) 


THE    SIXTH    SECTION.        OF    CHRIST,   &C.  85 

VII. — The  Confession  of  Saxony. 
(Also,  the  Saxon  Confession  doth  in  the  same  sense,  by  the  way, 
make  mention  of  Predestination  and  Election,  about  the  end  of  the 
3rd  Article,  where  it  treateth  of  Faith ;  which  part  we  have  therefore 
placed  in  the  Ninth  Section.) 


THE     S  I  X  1^  H     SECTION. 

OF  THE  RECOVERING  OR  DELIVERING  OF  MAN  FROM  THE 
FALL,  BY  JESUS  CHRIST  ALONE;  OF  THE  PERSON,  NA- 
TURES, AND  OFFICE  OF  CHRIST;  AND  OF  THE  WORKS  OF 
REDEMPTION, 

I. — From  the  latter  Coxfession  of  Helvetia. 

Chapter  II.    Of  Jesus  Christ,  being  true  God  and  Man,  and  the  only 
Saviour  of  the  World. 

Moreover,  we  believe  and  teach,  that  the  Son  of  God,  our  Lord 
Jesus  Christ,  was  from  all  eternity  predestinated  and  fore-ordained 
of  the  Father  to  be  the  Saviour  of  the  world.  And  we  beheve  that 
he  was  begotten,  not  only  then,  when  he  took  flesh  of  the  Virgin 
Mar\',  nor  yet  a  httle  before  the  foundations  of  the  world  were  laid ; 
but  before  all  eternity ;  and  that  of  the  Father,  after  an  unspeakable 
manner.  For  Isaiah  saith,  (liii.  8.)  "  "VNTio  can  tell  his  generation  ?" 
And  Micah  saith,  (v.  2.)  "  Whose  egress  hath  been  from  everlast- 
ing." And  John  saith,  (i.  1.)  "  In  the  beginning  was  the  Word,  and 
the  Word  was  with  God,  and  God  was  the  Word,  &c."  Therefore 
the  Son  is  co-equal  and  consubstantial  with  the  Father,  as  touching 
his  divinity :  true  God,  not  by  name  only,  or  by  adoption,  or  by  spe- 
cial favour,  but  in  substance  and  nature.  Phil.  ii.  6.  Even  as  the 
Apostle  saith  elsewhere,  "  This  is  the  true  God,  and  life  everlast- 
ing." 1  John  V.  20.  Paul  also  saith,  "  He  hath  made  his  Son  the 
heir  of  all  things,  by  whom  also  he  made  the  world  :  the  same  is 
the  brightness  of  his  glory,  and  the  engraved  form  of  his  person, 
bearing  up  aU  things  by  his  mighty  word."  Heb.  i.  2,  3.  Likewise 
in  the  Gospel  the  Lord  himself  saith,  "  Father,  glorify  thou  me  with 
thyself,  with  the  glory  which  I  had  with  thee  before  the  world  was." 
John  xvii.  5.    Also  elsewhere  it  is  written  in  the  Gospel,  "  The  Jews 


86  THE    SIXTH    SECTION. 

sought  how  to  kill  Jesus,  because  he  said  that  God  was  his  Father, 
making  himself  equal  with  God."  John  v.  18.  We  therefore  do 
abhor  the  blasphemous  doctrine  of  Anus,  and  all  the  Arians,  uttered 
against  the  Son  of  God  ;  and  especially  the  blasphemies  of  Michael 
Servetus  the  Spaniard,  and  of  his  comphces,  which  Satan  by  them 
hath  as  it  were  drawn  out  of  hell,  and  most  boldly  and  impiously 
spread  abroad  throughout  the  world  against  the  Son  of  God. 

We  teach  also  and  believe,  that  the  eternal  Son  of  the  eternal 
God  was  made  the  Son  of  man,  of  the  seed  of  Abraham  and  David  ; 
Mat.  i.  1 — 25.  not  by  the  mean  of  any  man,  as  Ebion  affirmed  ; 
but  that  he  was  most  purely  conceived  by  the  Holy  Ghost,  and  was 
born  of  Mary,  who  was  always  a  virgin,  even  as  the  history  of  the 
Gospel  doth  declare.  And  Paul  saith,  "  He  took  in  no  sort  the 
angels,  but  the  seed  of  Abraham."  Heb.  ii.  16.  And  John  the 
Apostle  saith,  "  He  that  believeth  not  that  Jesus  Christ  is  come  in 
the  flesh,  is  not  of  God."  1  John  iv.  3.  The  flesh  of  Christ,  there- 
fore, was  neither  flesh  in  shew  only,  nor  yet  flesh  brought  from 
heaven,  as  Valentinus  and  ]\Iarcion  dreamed.  IMoreover,  our  Lord 
Jesus  Christ  had  not  a  soul  without  sense  and  reason,  as  ApoUinaris 
thought ;  nor  flesh  without  a  soul,  as  Eunomius  did  teach :  but  a 
soul  with  its  reason,  and  flesh  with  its  senses  ;  by  which  senses  he  felt 
true  griefs  in  the  time  of  his  passion,  even  as  he  himself  witnessed 
when  he  said,  "  My  soul  is  heavy  even  to  death  :"  Mat.  xxvi.  38. 
and,  "  My  soul  is  troubled,  &c."  John  xii.  27. 

We  acknowledge,  therefore,  that  there  be  in  one  and  the  same 
Jesus  Christ  our  Lord,  two  natures,  the  divine  and  the  human 
nature  ;  and  we  say  that  these  two  are  so  conjoined  or  united,  that 
they  are  not  swallowed  up,  confounded,  or  mingled  together,  but 
rather  united  or  joined  together  in  one  person,  the  proprieties  of 
each  nature  being  safe  and  remaining  still  :  so  that  we  do  worship 
one  Christ  our  Lord,  and  not  two  ;  I  say,  one,  true,  God  and  man  ; 
as  touching  his  divine  nature,  of  the  same  substance  with  the  Father, 
and  as  touching  his  human  nature,  of  the  same  substance  with  us, 
and  "  like  unto  us  in  all  things,  sin  only  excepted."  Heb.  iv.  15. 
As  therefore  we  detest  the  heresy  of  Ncstorius,  which  maketh  two 
Christs  of  one,  and  dissolveth  the  union  of  the  person ;  so  do  we 
curse  the  madness  of  Eutiches,  and  of  the  Monothelitcs,  or  jNIono- 
physics,  who  overthrow  the  propriety  of  the  human  nature.  There- 
fore we  do  not  teach  that  the  divine  nature  in  Christ  did  suflfer,  or 
that  Christ  according  to  his  human  nature  is  yet  in  the  world,  and 
so  in    every   place.     For  we  do  neither  think  nor  teach,  that  the 


OF    CHRIST  ;     HIS    PKRSON,    NATURES,    OFFICE,    WORKS,   &C.        57 

body  of  Christ  ceased  to  be  a  true  body  after  his  glorifying,  or  that 
it  was  deified,  and  so  deified  that  it  put  ofi"  its  properties,  as  touching 
body  and  soul,  and  became  altogether  a  divine  nature,  and  began  to 
be  one  substance  alone  :  and,  therefore,  we  do  not  allow  or  receive 
the  unwitty  subtleties,  and  the  intricate,  obscure,  and  inconstant  dis- 
putations of  Schuenkfeldt,  and  such  other  vain  janglers  about  this 
matter ;  neither  are  we  Schuenkfeldians.  Moreover,  we  believe, 
tliat  our  Lord  Jesus  Christ  did  truly  sufiier  and  die  for  us  in  the  flesh, 
as  Peter  saith ;  1  Pet.  iv.  1.  We  abhor  the  most  horrible  madness 
of  the  Jacobites,  and  all  the  Turks,  which  abandon  the  passion  of  our 
Lord.  Yet  we  deny  not  but  that  "  the  Lord  of  glory  (according  to 
the  saying  of  Paul,)  was  crucified  for  us."  1  Cor.  ii.  8.  For  we  do 
reverently  and  religiously  receive  and  use  the  communication  of 
expressions  drawn  from  Scripture,  and  used  of  all  antiquity  in 
expounding  and  reconciling  places  of  Scripture,  which  at  the  first 
sight  seem  to  disagree  one  from  another. 

We  believe  and  teach  that  the  same  Lord  Jesus  Christ,  in  that 
true  flesh  in  which  he  was  crucified  and  died,  rose  again  from  the 
dead  ;  and  that  he  did  not  rise  up  another  flesh  instead  of  that  which 
was  buried,  nor  took  a  spirit  instead  of  flesh,  but  retained  a  true 
body  :  therefore  whilst  that  his  disciples  thought  that  they  did  see 
the  spirit  of  their  Lord  Christ,  he  shewed  them  his  hands  and  feet, 
which  were  marked  with  the  prints  of  the  nails  and  wounds,  saying, 
"  Behold  my  hands  and  my  feet,  for  I  am  he  indeed  :  handle  me 
and  see  ;  for  a  spirit  hath  not  flesh  and  bones,  as  ye  see  me  have." 
Luke  xxiv.  39. 

We  believe  that  our  Lord  Jesus  Christ,  in  the  same  his  flesh,  did 
ascend  above  all  the  visible  heavens  into  the  very  highest  heaven, 
that  is  to  say,  the  seat  of  God  and  of  the  blessed  spirits,  unto 
the  right  hand  of  God  the  Father.  Which,  although  it  do  signify  an 
equal  participation  of  glory  and  majesty,  yet  it  is  also  taken  for  a  cer- 
tain place  ;  of  which  the  Lord,  speaking  in  the  Gospel,  saith,  that  "  He 
will  go  and  prepare  a  place  for  his."  John  xiv.  2.  Also  the  apostle 
Peter  saith,  "  The  heavens  must  contain  Christ,  until  the  time  of  re- 
storing of  all  things."  Acts  iii.  21 .  And  out  of  heaven  the  same  Christ 
will  return  unto  judgment,  even  then,  when  wickedness  shall  chiefly 
reign  in  the  world,  and  when  Antichrist,  having  corrupted  true  reli- 
gion, shall  fill  all  things  with  superstition  and  impiety,  and  shall  most 
cruelly  destroy  the  church  with  fire  and  bloodshed.  Now  Christ 
shall  return  to  redeem  his,  and  to  abolish  Antichrist  by  his  coming, 
and  to  judge  the  quick  and  the  dead.  Acts  xvii.  31.     For  the  dead 


88  THE    SIXTH    SECTIOX. 

shall  arise,  and  "  those  which  shall  be  found  alive  in  that  day"  (which 
is  unknown  unto  all  creatures)  "shall  be  changed  in  the  twinkling 
of  an  eve."  1  Cor.  xv.  51,  52.  And  all  the  faithful  shall  be  taken 
up  to  meet  Christ  in  the  air;  1  Thess.  iv.  17.  that  thenceforth  they 
mav  enter  with  him  into  heaven,  there  to  live  for  ever  :  2  Tim.  ii.  11. 
but  the  unbelievers,  or  ungodly,  shall  descend  with  the  devils  into 
hell,  there  to  burn  for  ever,  and  never  to  be  delivered  out  of  tor- 
ments. Mat.  XXV.  41.  We  therefore  condemn  all  those  which  deny 
the  true  resuri-ection  of  the  flesh,  and  those  which  think  amiss  of 
the  glorified  bodies  ;  as  did  Joannes  Hieresolymitanus,  against  whom 
Jerome  w^rote.  We  also  condemn  those  which  have  thought  that  both 
the  devils  and  all  the  wicked  shall  at  the  length  be  saved,  and  have  an 
end  of  their  torments  :  for  the  Lord  himself  hath  absolutely  set  it 
down,  that,  "  Their  fire  is  never  quenched,  and  their  worm  never 
dieth."  Mark  ix.  44.  jMoreover  we  condemn  the  Jewish  dreams, 
that  before  the  day  of  judgment  there  shall  be  a  golden  world  in  the 
earth  ;  and  that  the  godly  shall  possess  the  kingdoms  of  the  world, 
their  wicked  enemies  being  trodden  under  foot  :  for  the  Evangelical 
truth,  Matthew  xxiv.  and  sxv.,  and  Luke  xxi.,  and  the  Apostolic  doc- 
trine in  the  Second  Epistle  to  the  Thessalonians,  ii.,  and  in  the 
Second  Epistle  to  Timothy,  iii.  and  iv.,  are  found  to  teach  far  other- 
wise. 

Furthermore,  by  his  passion  or  death,  and  by  all  those  things 
which  he  did  and  sufiered  for  our  sakes  from  the  time  of  his 
coming  in  the  flesh,  our  Lord  reconciled  his  heavenly  Father  unto 
all  the  faithful;  Rom.  v.  10.  purged  their  sin;  Heb.  i.  3.  spoiled 
death,  broke  in  sunder  condemnation  and  hell,  and  by  his  resurrec- 
tion from  the  dead,  brought  again  and  restored  life  and  immor- 
tality. 2  Tim.  i.  10.  For  he  is  our  righteousness,  life,  and  resui-- 
rection  ;  John  vi.  44.  and,  to  be  short,  he  is  the  fulness  and  per- 
fection, the  salvation  and  most  abundant  sufficiencv,  of  all  the 
faithful.  For  the  Apostle  saith,  "  So  it  pleaseth  the  Father  tJa't 
all  fulness  should  dwell  in  him  :  "  Col.  i.  19.  and,  "  In  him  ye  are 
complete.**  Col.  ii.  10. 

For  we  teach  and  believe  that  this  Jesus  Christ  our  Lord  is  the 
only  and  eternal  Saviour  of  mankind,  yea,  and  of  the  whole  world  ;* 
in  whom  are  saved  by  faith  all  that  ever  were  saved  before  the  law, 
under  the  law,  and  in  the  time  of  the  Gospel,  and  so  many  as  shall 

*  This  which  is  said  distinctly  of  saving  the  whole  world,  we  take  to  he 
meant  of  the  restoring  of  the  wor?d  at  the  last ;  wherein,  notwithstanding, 
men  must  not  hearken  to  vain  speculations,  which  are  beside  the  word  of  God. 


OF    CHRIST  ;    HIS    PERSON,    NATURES,    OFFICE,    WORKS,  &C.        89 

yet  be  saved  to  the  end  of  the  world.  For  the  Lord  himself  in  the 
Gospel  saith,  "  He  that  entereth  not  in  by  the  door  into  the  sheep- 
fold,  but  climbeth  up  another  way,  he  is  a  thief  and  a  robber :" 
John  X.  1.  "I  am  the  door  of  the  sheep."  verse  7.  And  also  in 
another  place  of  the  same  Gospel  he  saith,  "  Abraham  saw  my 
day,  and  rejoiced."  John  viii.  56.  And  the  apostle  Peter  saith, 
"  Neither  is  there  salvation  in  any  other,  but  in  Christ ;  for  among 
men  there  is  given  no  other  name  under  heaven  whereby  they  might 
be  saved."  Acts  iv.  12.  We  believe,  therefore,  that  through  the 
grace  of  our  Lord  Christ  we  shall  be  saved,  even  as  our  fathers  were. 
For  Paul  saith,  that  "  All  our  fathers  did  eat  the  same  spiritual 
meat,  and  drink  the  same  spiritual  drink ;  for  they  drank  of  the 
spiritual  rock  that  followed  them,  and  that  rock  was  Christ."  1  Cor. 
X.  3,  4.  And  therefore  we  read  that  John  said,  that  "  Christ  was 
that  Lamb  which  was  slain  from  the  beginning  of  the  world  : "  Rev. 
xiii.  8.  and  that  John  Baptist  witnesseth,  that  "  Christ  is  that 
Lamb  of  God  that  taketh  away  the  sins  of  the  world."  John  i.  29. 
Wherefore  we  do  plainly  and  openly  profess  and  preach,  that  Jesus 
Christ  is  the  only  Redeemer  and  Saviour  of  the  world,  the  King  and 
High  Priest,  the  true  and  looked  for  Messiah,  that  holy  and  blessed 
one  (I  say)  whom  aU  the  shadows  of  the  law,  and  the  prophesies  of 
the  prophets,  did  prefigure  and  promise  ;  and  that  God  did  supply 
and  send  him  unto  us,  so  that  now  we  are  not  to  look  for  any  other. 
And  now  there  remaineth  nothing,  but  that  we  all  should  give  all 
glory  to  him,  believe  in  him,  and  rest  in  him  only,  contemning  and 
rejecting  all  other  aids  of  our  life.  For  they  are  fallen  from  the 
grace  of  God,  and  make  Christ  of  no  value  unto  themselves,  who- 
soever they  be  that  seek  salvation  in  any  other  things  besides  Christ 
alone.  Gal.  v.  4. 

And,  to  speak  many  things  in  few  words,  with  a  sincere  heart  we 
believe,  and  with  liberty  of  speech  we  freely  profess,  whatsoever 
things  are  defined  out  of  the  holy  Scriptures,  and  comprehended  in 
the  Creeds,  and  in  the  Decrees  of  those  four  first  and  most  excellent 
Councils,  holden  at  Nice,  Constantinople,  Ephesus,  and  Chalcedon, 
together  with  blessed  Athanasius'  Creed,  and  aU  other  Creeds 
like  to  these,  touching  the  mystery  of  the  incarnation  of  our  Lord 
Jesus  Christ ;  and  we  condemn  all  things  contrary  to  the  same. 
And  thus  do  we  retain  the  Christian,  sound,  and  Catholic  faith, 
whole  and  inviolable,  knowing  that  nothing  is  contained  in  the  fore- 
said Creeds,  which  is  not  agreeable  to  the  word  of  God,  and  maketh 
whollv  for  the  sincere  declaration  of  the  faith. 


90  THE    SIXTH    SECTION. 

II.  —  From  the  Former  Confession  of  Helvetia. 
Art.  10.  The  eternal  Counsel  of  the  restoring  of  Man. 
And  though  man  by  this  fault  was  adjudged  to  damnation,  and 
had  incurred  most  just  wrath,  yet  God  the  Father  never  ceased 
to  have  a  care  over  him  ;  the  which  is  manifested  by  the  first 
promises,  by  the  whole  law,  (which  as  it  is  holy,  and  good,  teach- 
ing us  the  will  of  God,  righteousness,  and  truth,  so  doth  it  work 
anger,  and  stir  up,  not  extinguish,  sins  in  us,  not  through  its  own 
fault,  but  by  ours,)  and  by  Christ,  ordained  and  exhibited  for  this 
purpose. 

Art.   11.     Of  Jesus  Christ,  and  those  benefits  tvhich  toe  reap  hy  Him. 

This  Christ,  the  true  Son  of  God,  being  true  God  and  true  man. 
was  made  our  brother,  when,  according  to  the  time  appointed, 
he  had  taken  upon  him  whole  man,  (that  is,  consisting  of  soul 
and  body,)  and  in  one  indivisible  person  united  two  natures,  (yet 
were  not  these  natures  confounded,)  that  he  might  restore  us,  being 
dead,  to  life,  and  make  us  fellow-heirs  with  himself.  He,  taking 
flesh  of  the  most  pure  Virgin  Mary,  the  Holy  Ghost  working 
together,  flesh  (I  say)  sacred  by  the  union  of  the  Godhead, 
and  lise  unto  ours  in  all  things,  sin  only  excepted,  (because  it 
behoved  our  sacrifice  to  be  unspotted,)  gave  the  same  flesh  to  death, 
for  the  purgation  of  all  sin. 

The  same  Christ,  as  he  is  to  us  the  full  and  perfect  hope  and  trust 
of  our  immortality,  so  he  placed  his  flesh,  being  raised  up  from 
death  into  heaven,  at  the  right  hand  of  his  Almighty  Father.  This 
Conqueror,  having  triumphed  over  death,  sin,  and  all  the  infernal 
devils,  sitting  as  our  Captain,  Head,  and  chief  High  Priest, 
doth  defend  and  plead  our  cause  continually,  till  he  do  reform  us 
to  that  image  after  which  we  were  created,  and  bring  us  to  the 
fruition  of  life  everlasting.  And  we  look  for  him  to  come  in  the  end 
of  the  woild,  a  true  and  upright  Judge,  and  to  give  sentence  upon 
all  flesh,  (being  first  raised  up  to  that  judgment,)  and  to  advance 
the  godly  above  the  sky,  and  to  condemn  the  wicked,  both  in  soul 
and  body,  to  eternal  destruction. 

Who,  as  he  is  the  only  Mediator,  Intercessor,  sacrifice,  and  also 
our  High  Priest,  Lord,  and  King  ;  so  we  do  acknowledge,  and  with  the 
whole  heart  believe,  that  he  alone  is  our  atonement,  redemption,  sanc- 
tification,  expiation,  wisdom,  protection,  and  deliverance :  simply 
herein    rejecting   all   means    of  our  life  and  salvation,  beside  this 


OF    CHRIST;     HIS     I'KUSON,    NATURKS,    OFFICE,     WORKS,     &C.         01 

Christ    alone.*     (The   latter    part   of  this   Article,    we  placed  also 
in  the  Second  Section,  which  entreateth  of  the  Only  Mediator.) 

III.  —  From  the  Confession  of  Basle. 
Art,  4.      Of  Christ  being  true  God  and  true  Man. 

We  believe  and  confess  constantly,  that  Christ  in  the  time 
hereunto  appointed,  according  to  the  j^romise  of  God,  was  given 
to  us  of  the  Father ;  and  that  so  the  Eternal  Word  of  God  was 
made  flesh ;  that  is,  that  this  Son  of  God,  being  united  to  our 
nature  in  one  person,  was  made  our  brother,  that  we,  through  him, 
might  be  made  partakers  of  the  inheritance  of  God. 

We  believe,  that  this  Jesus  Christ  was  conceived  of  the  Holy 
Ghost ;  Matt.  i.  20.  bom  of  the  pure  and  undefiled  Virgin  Mary  ; 
Luke  ii.  7.  that  he  suffered  under  Pontius  Pilate,  was  crucified,  and 
died  for  our  sins ;  and  that  so,  by  the  one  oblation  of  himself,  he 
did  satisfy  God  our  heavenly  Father  for  us,  and  reconcile  us  to  him  ; 
and  thus  by  his  death  did  triumph,  and  overcome  the  world,  death, 
and  hell.  Moreover,  that  according  to  the  flesh  he  was  buried, 
descended  into  hell,  and  the  third  day  rose  again  from  the  dead. 
These  things  being  sufficiently  approved,  that  he  in  his  soul  and 
body  ascended  into  heaven,  and  sitteth  there  at  the  right  hand,  that 
is,  in  the  glory  of  God  the  Father  Almighty ;  and  from  thence  shall 
come  to  judge  the  quick  and  the  dead.  Moreover,  that  he  sent  to 
his  disciples,  according  to  his  promise,  the  Holy  Ghost,  in  whom  we 
believe,  even  as  we  do  believe  in  the  Father,  and  in  the  Son. 

Art.  9.  Of  the  Last  Day. 
We  believe,  that  the  last  Judgment  shall  be,  wherein  our  flesh 
shall  rise  again,  and  every  man,  according  as  he  hath  done  in  this 
life,  shall  receive  of  Christ  the  Judge  :  to  wit,  eternal  life,  if  he  hath 
shewed  forth  the  fruits  of  faith,  which  are  the  works  of  righte- 
ousness, out  of  a  true  faith,  and  unfeigned  love;  and  eternal  fire,  if  he 
hath  committed  good  or  evil,  without  faith  and  love.  Rom.  ii.  5 — 11. 
2.  Cor.  V.  10.  John  v.  29. 

IV. — From  the  Confession  of  Bohemia,  or  the  Waldenses. 

Chapter  4.  Towards  the  iniddle.    Neither  hath  any  man,  of   all 

things  whatsoever,  any  thing  at  all  whereby  he  may  deliver,  set  free,  or 

redeem  himself  from  his  sins   and  condemnation,  without   Christ ; 

*  See  the  First  Observation  upon   this   Confession,  in  the  Second   Section, 
where  these  very  same  words  are  set  down. 


92  THE    SIXTH    SECTION. 

John  XV.  5.  by  ■whom  alone,  they  which  truly  beUeve,  are  freed 
from  sin,  from  the  tyranny  and  prison  of  the  devil,  from  the  wrath 
of  God,  and  from  death  and  everlasting  torments.  And  a  little 
after,  towards  the  end  of  the  said  Chapter  4 :  Together  with  this 
point,  and  after  it,  considering  that  both  the  matter  itself,  and 
order  of  teaching  so  requireth  ;  the  ministers  of  the  Church  teach  us, 
after  our  fall,  to  acknowledge  the  promise  of  God,  the  true  word 
of  grace,  and  the  holy  Gospel,  brought  to  us  from  the  Privy  Council 
of  the  Holy  Trinity,  concerning  our  Lord  Christ,  and  our  whole 
salvation  purchased  by  him. 

Of  these  promises,  there  be  three  principal,  wherein  all  the 
rest  are  contained.  The  first  was  made  in  Paradise,  in  these  words : 
"  I  will  put  enmity  between  thee  and  the  woman,  and  between  thy 
seed  and  her  seed.  He  shall  break  thine  head,  and  thou  shalt 
bruise  his  heel."  Gen.  iii.  15.  The  second  was  made  to  Abraham; 
Gen.  xii.  2,  3.  which  afterwards  Jacob,  Gen.  xhx.  10.  and 
Moses,  Deut.  xviii.  15.  did  renew.  The  third  to  David,  Psalm 
Ixxxix.  20.  which  the  prophets  recited  and  expounded.  In  these 
promises  are  described  and  depicted,  those  most  excellent  and 
principal  works  of  Christ  our  Lord,  which  are  the  very  ground-work 
w^hereon  our  salvation  standeth,  by  which  he  is  our  Mediator 
and  Saviour :  namely,  his  conception  in  the  w-omb  of  the  Vii'gin 
Mary,  and  his  birth  of  her  also,  for  he  was  made  the  seed  of  the 
woman ;  also  his  afflictions,  his  rising  again  from  death,  his  sitting 
at  the  right  hand  of  God,  where  he  hath  obtained  the  dignity 
of  a  Priest  and  King :  of  which  thing,  the  whole  life  of  David  was 
a  certain  type ;  for  which  cause,  the  Lord  calleth  himself  another 
David,  and  a  Shepherd.  Ezek.  xxxiv.  23.  And  this  was  the 
Gospel  of  those  holy  men,  before  the  law  was  given,  and  since. 

And  Chapter  6,  a  little  from  the  beginning.  For  this  is  very 
certain,  that  after  the  fall  of  Adam,  no  man  was  able  to  set  himself 
at  liberty  out  of  the  bondage  of  sin,  death,  and  condemnation, 
or  come  to  be  truly  reconciled  unto  God,  but  only  by  that  one 
Mediator  between  God  and  man,  Christ  Jesus,  (through  a  lively 
faith  in  him;)  who  alone,  by  his  death  and  blood-shedding,  takes 
from  us  the  image  of  sin  and  death,  and  puts  upon  us,  by  faith, 
the  image  of  righteousness  and  life.  "  For  he  was  made  unto  us  of 
God,  wisdom,  righteousness,  sanctification,  and  redemption."  1  Cor. 
i.  30. 

But  first  men  are  taught,  that  these  things  arc  to  be  believed 
concerning  Christ;  namely,  that  he  is  eternal,  and  of  the  nature  of 


OF    CHRIST;    HIS    PERSON,    NATURES,    OFFICE,    WORKS,    &C.         93 

his  Heavenly  Father;  the  only-begotten  Son,  begotten  from  ever- 
lasting, and  so,  together  with  the  Father,  and  the  Holy  Ghost,  one, 
true,  and  indivisible  God,  the  eternal,  not  created  Word,  the 
brightness  and  the  image,  or  engraven  form,  of  the  person  of  his 
Father,  by  whom  all  things,  as  well  those  things  which  mav  be 
seen,  as  those  which  cannot  be  seen,  and  those  things  which 
are  in  heaven,  and  those  which  are  in  the  earth,  were  made  and 
created.  John.  i.  1—3.  Heb.  i.  1—4.  Col.  i.  15—18. 

jMoreover,  that  he  is  also  a  true  and  natural  man,  our  brother  in 
very  deed ;  who  hath  a  soul  and  a  body,  that  is,  true  and  perfect 
human  nature,  which,  by  the  power  of  the  Holy  Ghost,  he  took, 
without  any  sin,  of  IMary,  a  pure  Virgin ;  according  as  St.  John 
saith,  "The  Word  was  made  flesh."  John  i.  14. 

And  thus  of  these  two  natures,  their  properties  not  being 
changed  nor  confounded,  yet,  by  a  wonderful  communication 
thereof,  there  is  made  one  indi^•isible  person,  one  Christ,  Immanuel, 
our  King  and  Priest,  our  Redeemer,  our  Mediator,  and  perfect 
Reconciler,  fuU  of  grace  and  truth  ;  so  that  "  Of  his  fulness  we  all 
do  take  grace  for  grace  :  for  the  law  was  given  by  IMoses,  but  grace 
and  truth  was  ordained  and  exhibited  by  Jesus  Christ,"  John  i.  16, 
17.  being  God  and  man  in  one  person. 

This  grace  and  truth  are  our  men  taught  to  acknowledge,  and  by 
faith  to  behold,  in  all  those  saving  and  wonderful  works  or  affections 
of  Christ,  which,  according  to  the  meaning  of  the  holy  Scripture, 
are  by  a  steadfast  faith  to  be  believed  and  professed ;  such  as  are  his 
coming  down  from  heaven,  his  conception,  birth,  tonnents,  death, 
burial,  resurrection,  ascension  unto  heaven,  sitting  at  the  right 
hand  of  God,  and  his  coming  again  from  thence  to  judge  both  the 
quick  and  the  dead.  In  these  principal  affections,  as  in  a  chest 
wherein  treasure  is  kept,  are  all  those  wholesome  fruits  of  our 
true  justification  laid  up,  and  are  taken  out  from  thence  for  the 
elect,  and  those  which  do  believe,  that  in  spirit  and  conscience  they 
may  be  partakers  thereof  through  faith ;  which  all  hereafter,  at  the 
day  of  our  joyful  resurrection,  shall  be  fully  and  perfectly  bestowed 
upon  us. 

And  towards  the  end  of  this  Chapter  6,  these  words  are  added:  — 
In  this  Chapter  also  particularly,  and  for  necessary  causes,  to  shun 
and  avoid  many  pernicious  and  antichristian  deceits,  it  is  taught 
concerning   Christ   his   presence  ;*  namely,  that  our  Lord  Christ, 

•  Concerning  the  presence  of  Christ  in  his  Church,  ever  since  his  Ascension, 
and  so  to  continue  until  his  Second  Coming  ;  we  teach  this  in  plain  and  evident 


94  THE    SIXTH    SECTION. 

according  to  his  bodily  conversation,  is  not  amongst  us  any  longer 
in  this  world,  neither  will  be  unto  the  end  of  the  world,  in  such  sort 
and  manner  as  he  was  here  conversant  amongst  us  in  his  mortality, 
and  wherein  he  was  betrayed  and  crucified ;  nor  yet  in  the  form 
of  his  glorified  body,  which  he  assumed  at  his  resurrection,  and  in 
which  he  appeared  to  his  disciples,  and,  the  fortieth  day  after 
his  resurrection,  departing  from  them,  ascended  manifestly  into 
heaven.  Acts  i.  9.  For  after  this  manner  of  his  presence  and 
company,  he  is  in  the  high  place,  and  with  his  Father  in  heaven, 
where  all  tongues  profess  him  to  be  the  Lord.  And  every  faithful  one 
of  Christ  must  believe  that  he  is  there,  and  worship  him  there, 
according  to  the  Scriptures  :  as  also  that  part  of  the  Catholic 
Christian  faith  doth  expressly  witness,  which  is  this,  "  He  ascended 
into  heaven,  he  sitteth  at  the  right  hand  of  God  the  Father 
Almighty ;"  also  that  other  article,  "  From  thence  shall  he  come  " 
(that  is  from  an  higher  place,  out  of  heaven,  with  his  angels)  "  to 
judge  both  the  quick  and  the  dead."  So  doth  Paul  also  say, 
"  The  Lord  himself  shall  descend  from  heaven  with  a  shout,  and 
with  the  voice  of  an  Archangel,  and  with  the  trump  of  God."  1 
Thes.  iv.  16.  And  St.  Peter  saith,  "Whom  heaven  must  contain, 
until  the  time  that  all  things  be  restored."  Acts  iii.  21.  And  the 
Evangelist  Mark,  "  But  when  the  Lord  had  spoken  with  them, 
he  was  taken  up  again  into  heaven,  and  sitteth  at  the  right  hand 
of  God :''  Mark  xvi.  19.  and  the  angels  which  were  there  present,  when 
he  was  taken  up  into  heaven,  said,  "  This  Jesus,  which  is  taken  up 
from  you  into  heaven,  shall  so  come  again,  as  ye  have  seen  him 
go  into  heaven."  Acts  i.  11. 

Furthermore,  this  also  do  our  men  teach ;  that  the  self-same 
Christ,  very  God  and  very  man,  is  also  with  us  here  in  this  world, 
but  after  a  diverse  manner  from  that  kind  of  presence  which  we 

words,  (and  we  do  not  think  that  the  brethren  are  of  any  other  mind  in  this 
point :)  namely,  that  the  person  of  Christ  may  not  be  divided,  but  that  both  the 
substance  of  the  natures,  and  their  essential  properties,  ought  evermore  of 
necessity  to  be  kept  and  retained.  And  therefore,  that  Christ,  according  to  his 
Deity,  is  truly  and  essentially  with  us  in  the  earth,  as  he  is  also  in  heaven, 
not  only  as  filling  a  place,  (in  which  manner  he  is  everywhere,)  but  also  by  his 
peculiar  saving  virtue,  in  respect  whereof  he  is  said  not  only  to  be,  but  also  to 
dwell,  in  the  saints  alone,  and  in  none  else.  But  according  to  the  human 
nature,  being  above  the  heavens,  he  is  neither  visibly  nor  invisibly  now  in  the 
earth,  but  only  by  his  ciFcctual  working  and  most  mighty  power,  when  as  the 
Godhead,  by  means  of  the  comnuiiiication  of  his  humanity  with  us  spiritually 
by  faith,  worketh  that  in  the  believers,  which  he  worketh  to  their  salvation. 


OF    CHRIST  ;    HIS    I'ERSON,    NATURES,    OFFICE,    WORKS,    &C.        95 

named  before  ;  that  is,  after  a  certain  spiritual  manner,  not  object 
to  our  eyes,  but  such  an  one  as  is  hid  from  us,  which  the  flesh  doth 
not  perceive,  and  which  yet  is  very  necessary  for  us  to  our  salvation, 
that  we  may  be  partakers  of  him  ;  whereby  he  offereth  and  commu- 
nicateth  himself  unto  us,  that  he  may  dwell  in  us,  and  we  in  him. 
And  this  truly  he  doth  by  the  Holy  Ghost,  whom  in  his  own  place 
(that  is,  instead  of  his  own  presence,  whereby  he  was  bodily  amongst 
us)  he  promised  that  he  would  send  unto  his  Church,  and  that  he 
would  still  abide  with  it  by  the  same  Spirit  in  virtue,  grace,  and  his 
wholesome  truth,  at  all  times,  even  until  the  end  of  the  world ;  Matt. 
xxviii.  20.  when  he  said  thus  :  "  It  is  good  for  you  that  I  go  hence ; 
for  except  I  go  hence,  the  Comforter  will  not  come  unto  you  :  but  if 
I  go  away,  I  will  send  him  unto  you."  John  xvi.  7.  And  again,  "  I 
will  pi'ay  the  Father,  and  he  shall  give  you  another  Comforter,"  (that 
is,  another  kind  of  Comforter  than  I  am,)  "  that  he  may  abide  in  you 
for  ever,  even  the  Spirit  of  truth,  whom  the  world  cannot  receive, 
because  it  seeth  him  not,  neither  knov;eth  him  :  but  ye  know  him, 
for  he  dwelleth  with  you,  and  shall  be  in  you.  I  will  not  leave  you 
comfortless,  but  I  will  come  to  you  ;  "  namely,  by  the  self-same  Spirit 
of  truth.  John  xiv.  16 — 18. 

Now  then,  even  as  our  Lord  Christ,  by  his  latter  kind  of  presence, 
being  not  visible,  but  spiritual,  is  present  in  the  ministers  of  the 
Church,  in  the  word,  and  in  the  sacraments  ;  even  so  also,  by  the 
self-same  ministers,  word,  and  sacraments,  he  is  present  with  his 
Church  :  and  by  these  means  do  the  elect  receive  him  through 
inward  faith  in  their  heart ;  and  do  therefore  join  themselves  toge- 
ther with  him,  that  he  may  dwell  in  them,  and  they  in  him,  after 
such  a  sort,  as  is  not  apparent,  but  hidden  from  the  world,  even  by 
that  faith  spiritually ;  that  is  to  say,  in  their  souls  and  hearts,  by 
the  Spirit  of  truth  :  of  whom  our  Lord  saith,  "  He  abideth  with  you, 
and  shall  be  in  you ;  "  and,  "  I  will  come  again  unto  you."  John 
xiv.  17,  18. 

This  judgment  and  declaration  of  our  faith  is  not  new,  or  now 
first  devised,  but  very  ancient.  For  that  this  was  commonly 
taught  and  meant  in  the  Church  of  old,  it  is  plain  and  evident  by 
the  writings  of  the  ancient  Fathers  of  the  Church,  and  by  that  decree, 
wherein  it  is  thus  written;  (and  they  are  the  words  of  St.  Augustine  :) 
'  Our  Lord  is  above  until  the  end  of  the  world,  but  the  truth  of  the 
Lord  is  here  also  :  for  the  body  of  the  Lord,  wherein  he  rose  again, 
must  of  necessity  be  in  one  place,  but  his  truth  is  dispersed  every 
where.'   Tractatus  .30  in  Joannem.  Cap.  1.  Distinct.  6. 


96  THE    SIXTH     SECTION. 


V. — From  the  Confession  of  France. 

Art.  13.  We  believe,  that  whatsoever  is  requisite  to  our  salva- 
tion, is  offered  and  communicated  unto  us  now  at  length,  in  that  one 
Jesus  Christ,  as  in  him  who,  being  given  to  save  us,  is  also  "  made  unto 
us  wisdom,  righteousness,  sanctification,  and  redemption,"  1  Cor.'i. 
30.  insomuch  that  whosoever  doth  swerve  from  him,  doth  renounce 
the  mercy  of  the  Father,  that  is,  our  only  refuge. 

Art.  14.  We  believe,  that  Jesus  Christ,  being  the  wisdom  and 
eternal  Son  of  the  Father,  took  upon  him  our  nature  ;  so  that  he  is 
one  person,  God  and  man  :  man,  I  say,  that  might  suffer  both  in 
soul  and  also  in  body,  and  "  made  like  unto  us  in  all  things,  sin  only 
excepted;"  Heb.  iv.  15.  for  that  his  flesh  was  indeed  the  seed  of 
Abraham  and  David,  howbeit,  by  the  secret  and  incomprehensible 
power  of  the  Holy  Ghost,  it  was  conceived  in  due  time  in  the  womb 
of  that  blessed  Virgin.  And  therefore  we  detest,  as  contrary  to  that 
truth,  all  those  heresies  wherewith  the  churches  were  troubled  in 
times  past :  and  specially,  we  detest  those  devilish  imaginations  of 
Servetus,  who  gave  to  our  Lord  Jesus  Christ  an  imaginary  Deity, 
whom  he  said  to  be  the  idea  and  pattern  of  all  things,  and  the 
counterfeit  or  figurative  Son  of  God ;  to  conclude,  he  framed  him 
a  body  compacted  of  three  elements  uncreated,  and  therefore  he  did 
mingle  and  overthrow  both  his  natures. 

Art.  15.  We  believe,  that  in  one  and  the  same  person,  which  is 
Jesus  Christ,  those  two  natures  are  truly  and  inseparably  so  con- 
joined, that  they  be  also  united ;  either  of  those  natures,  nevertheless, 
retaining  its  distinct  propriety  :  so  that,  even  as  in  this  divine  con- 
junction, the  nature  of  the  Word,  retaining  its  proprieties,  remained 
uncreate,  infinite,  and  filling  all  places  ;  so  also,  the  human  nature 
remained,  and  shall  remain  for  ever,  finite,  having  its  natural  form, 
dimension,  and  also  propriety  ;  as  from  the  which,  the  resurrection 
and  glorification,  or  taking  up  to  the  right  hand  of  the  Father,  hath 
not  taken  away  the  truth  of  the  human  nature.  Therefore,  we  do 
so  consider  Christ  in  his  Deity,  that  we  do  not  S})oiI  him  of  his  hu- 
manity. 

Art.  16.  We  believe,  that  Gcd  did  declare  his  infinite  love  and 
goodness  towards  us  in  this,  that  he  hath  sent  his  Son,  who  should 
die,  and  rise  again,  and  fulfil  all  righteousness,  that  he  might  pur- 
chase eternal  life  for  us. 

Art.  17.  We   believe,   that  bv   that   onlv  sacrifice,  which   Jesus 


OF    CHRIST;     HIS    PKRSON,    XATCRKS,    OFFICK,   WORKS,    &t  .       07 

Christ  offered  on  the  cross,  we  are  reconciled  to  God,  that  we  may 
betaken  for  just  before  him ;  because  we  cannot  be  acceptable  to 
him,  nor  enjoy  the  fruit  of  our  adoption,  but  so  far  forth  as  he  doth 
forgive  us  our  sins.  Therefore  we  affirm,  that  Jesus  Christ  is  our 
entire  and  perfect  washing ;  in  whose  death  we  obtain  full  satis- 
faction ;  whereb}'  we  are  delivered  from  all  those  sins,  whereof  we 
are  guilty,  and  from  the  which  we  could  not  be  acquitted  by  any- 
other  remedy. 

VI.  — From  the  Confession  of  England. 

Art.  2.  We  believe,  that  Jesus  Clirist,  the  only  Son  of  the  eternal 
Father,  (as  long  before  it  was  determined,  before  all  beginnings,) 
when  the  fulness  of  time  was  come,  did  take  of  that  blessed 
and  pure  Virgin,  both  flesh,  and  all  the  nature  of  man ;  that  he 
might  declare  to  the  world  the  secret  and  hid  will  of  his  Father ; 
(which  will  had  been  laid  up  from  before  all  ages  and  generations  ;) 
and  that  he  might  finish  in  his  human  body  the  mystery  of  our 
redemption,  and  might  fasten  our  sins  to  the  cross,  and  also  that 
hand-writing  which  was  made  against  us. 

We  believe,  that  for  our  sakes  he  died,  and  was  buried ;  descended 
into  hell ;  the  third  day,  by  the  power  of  his  Godhead,  returned 
to  life,  and  rose  again  ;  and  that  the  fourth  day  after  his  resurrection, 
whilst  his  disciples  beheld  and  looked  upon  him,  he  ascended  into 
heaven  to  fulfil  all  things,  and  did  place  in  majesty  and  glory  the 
self- same  body,  wherewith  he  was  born,  wherein  he  lived  on  earth, 
wherein  he  was  jested  at,  wherein  he  had  suffered  most  painful 
torments,  and  a  cruel  kind  of  death,  wherein  he  rose  again,  and 
wherein  he  ascended  to  the  right  hand  of  the  Father,  above  all 
rule,  above  all  power,  all  force,  all  dominion,  and  above  everj'  name 
that  is  named,  not  only  in  this  world,  but  also  in  the  world  to  come : 
and  that  there  he  now  sitteth,  and  shall  sit  till  all  things  be  fully 
perfected.  And  although  the  majesty'  and  Godhead  of  Clirist 
be  everywhere  abundantly  dispersed,  yet  we  believe  that  his  body, 
as  St.  Augustine  saith,  '  must  needs  be  still  in  one  place :'  and 
that  Christ  hath  given  majesty  unto  his  own  body,  but  yet  hath  not 
taken  away  fi'om  it  the  nature  of  a  body  :  and  that  we  must  not 
so  affirm  Christ  to  be  God,  that  we  deny  him  to  be  man :  and,  as 
the  martyr  Vigdius  saith,  that  '  Christ  hath  left  us,  touching  his 
human  nature,  but  hath  not  left  us,  touching  his  Divine  nature :' 
and    that   the   same    Christ.    thou£jh   he  be   absent  from  us,   con- 


98  THB    SIXTH    SECTION. 

cerning  his  manhood,  yet  is  ever  present  with  us,  concerning  his 
Godhead. 

From  that  place  also  we  believe  that  Christ  shall  come  again  to 
execute  that  general  judgment,  as  well  of  thern  whom  he  shall 
find  alive  in  the  body  as  of  them  that  shall  be  ready  dead. 

Art.  18.  And  therefore,  that  our  only  succour  and  refuge  is  to 
fly  to  the  mercy  of  our  Father  by  Jesus  Christ,  and  assuredly  to 
persuade  our  minds,  that  he  is  the  obtainer  of  forgiveness  for 
our  sins ;  and  that,  by  his  blood,  all  our  spots  of  sin  be  washed 
clean :  that  he  hath  pacified,  and  set  at  one,  all  things  by  the 
blood  of  his  cross :  that  he,  by  the  same  one  only  sacrifice,  which 
he  once  ofi'ered  upon  the  cross,  hath  brought  to  efi'ect,  and  fulfilled 
all  things :  and  that  for  that  cause  he  said,  when  he  gave  up  the 
Ghost,  It  is  finished ;  as  though  he  would  signify,  that  the  price  and 
ransom  was  now  fully  paid  for  the  sin  of  mankind. 

Art.  19.  If  there  be  any,  that  think  this  sacrifice  not  sufficient, 
let  them  go,  in  God's  name,  and  seek  a  better.  We  verily,  because 
we  know  this  to  be  the  only  sacrifice,  are  well  content  with  it  alone, 
and  look  for  none  other  :  and,  forasmuch  as  it  was  to  be  ofi'ered  but 
once,  we  command  it  not  to  be  renewed  again  ;  and,  because  it  was 
fuU,  and  perfect  in  all  points  and  parts,  we  do  not  ordain,  in  place 
thereof,  any  continual  succession  of  offerings. 

Art.  21.  To  conclude,  we  believe  that  this  our  selfsame  flesh, 
wherein  we  live,  although  it  die,  and  come  to  dust,  yet,  at  the  last, 
shall  return  again  unto  life,  by  the  means  of  Christ's  Spirit,  which 
dwelleth  in  us  :  and  that  then,  verily,  whatsoever  we  sutier  here  in 
the  meanwhile  for  his  sake,  Christ  will  wipe  away  aU  tears  and 
heaviness  from  our  eyes ;  and  that  we  through  him  shall 
enjoy  everlasting  life,  and  shall  for  ever  be  with  him  in  glory : 
so  be  it. 

VII.  —  From  the  Confession  of  Scotland. 
Article  4.  0/  the  Revelation  of  the  Promise. 
For  this  we  constantly  believe,  that  God,  after  the  fearful  and 
horrible  defection  of  man  from  his  obedience,  did  seek  Adam  again, 
call  upon  him,  rebuke  his  sin,  convict  him  of  the  same,  and,  in  the 
end,  made  unto  him  a  most  joyful  promise ;  to  wit,  that  the  seed  of 
the  woman  should  break  down  the  serpent's  head.  Gen.  iii.  9,  15. 
that  is,  he  should  destroy  the  works  of  the  devil  :  which  promise, 
as  it  was  repeated,  and  made  more  clear  from  time  to  time,  Gen. 
xii.  3.  and  xv.  5,  6.  Isa.  vii.  14.  so  was  it  embraced  with  joy,  and 


OP    CHRIST;    HIS    PERSON,    NATURES,    OFFICE,    WORKS,  &C.         99 

most  constantly  received  of  all  the  faithful  from  Adam  to  Noah, 
from  Noah  to  Abraham,  from  Abraham  to  David,  and  so  forth  to 
the  incarnation  of  Christ  Jesus  ;  all  (we  mean  the  faithful  fathers 
under  the  law)  did  see  the  joyful  day  of  Christ  Jesus,  and  did 
rejoice.  John  viii.  56. 

Article  6.     Of  the  Incarnation  of  Christ  Jesus. 

When  the  fulness  of  time  came.  Gal.  iv.  4.  God  sent  his  Son,  his 
eternal  wisdom,  the  substance  of  his  own  glory,  into  this  world,  who 
took  the  nature  of  manhood,  of  the  substance  of  a  woman,  to  wit, 
of  a  virgin,  and  that  by  operation  of  the  Holy  Ghost :  Luke  i. 
31  —  33.  and  so  was  born,  the  just  seed  of  David,  the  Angel  of 
the  great  council  of  God,  the  very  Messiah  promised ;  whom  we 
acknowledge  and  confess  Emmanuel,  very  God  and  very  Man, 
two  perfect  natures  united  and  joined  in  one  person. 

By  which  our  confession,  we  condemn  the  damnable  and  pestilent 
heresies  of  Arius,  Marcion,  Eutiches,  Nestorius,  and  such  others,  as 
either  did  deny  the  eternity  of  his  Godhead,  or  the  verity  of  his 
human  nature,  or  confounded  them,  or  yet  divided  them. 

Article  7.    fVhy  it  behoved  the  Mediator  to  be  very  God  and  very  Man. 

We  acknowledge  and  confess,  that  this  most  wondrous  conjunc- 
tion betwixt  the  Godhead  and  the  manhood  in  Christ  Jesus,  did 
proceed  from  the  eternal  and  immutable  decree  of  God,  whence  also 
our  salvation  springeth  and  dependeth. 

Article  9.     Of  Christ's  Death,  Passion,  and  Burial. 

That  our  Lord  Jesus  offered  himself  a  voluntary  sacrifice  unto  his 
Father  for  us,  Heb.  x.  12.  that  he  suffered  contradiction  of  sinners, 
Heb.  xii.  3.  that  he  was  wounded  and  plagued  for  our  transgressions, 
Isa.  liii.  5.  that  he,  being  the  clean  innocent  Lamb  of  God,  was 
condemned  in  the  presence  of  an  earthly  judge,  that  we  should  be 
absolved  before  the  tribunal-seat  of  our  God  ;  that  he  suffered  not 
only  the  cruel  death  of  the  cross,  (which  was  accursed  by  the  sen- 
tence of  God,  Deut.  xxi.  23. ;  Gal.  iii.  13.)  but  also  that  he  suffered 
for  a  season  the  wrath  of  his  Father,  which  sinners  had  deserved. 
But  yet  we  avow  that  he  remained  the  only  well-beloved  and  blessed 
Son  of  the  Father,  even  in  the  midst  of  his  anguish  and  torment, 
which  he  suffered  in  body  and  soul,  to  make  the  full  satisfaction  for 
the  sins  of  the  people.     After  the  which  we  confess  and  avow,  that 

H  2 


100  THE    SIXTH    SECTION. 

there  remaineth  no  other  sacrifice  for  sin  ;  Heb.  x.  26.  which  if  any 
affirm,  we  nothing  doubt  to  avow,  that  they  are  blasphemous  against 
Christ's  death,  and  the  everlasting  purgation  and  satisfaction  pur- 
chased to  us  by  the  same. 

Article  10.  Of  his  Resurrection. 
We  undoubtedly  believe  that,  insomuch  as  it  was  impossible  that  the 
dolours  of  death  should  retain  in  bondage  the  Author  of  life,Acts  iii.  24; 
Rom.  vi.  9.  that  our  Lord  Jesus,  crucified,  dead,  and  bm-ied,  who 
descended  into  hell,  did  rise  again  for  our  justification,  Rom.  iv.  25. 
and,  destroying  of  him  who  was  the  author  of  death,  brought  life  again 
to  us  that  were  subject  to  death,  and  to  the  bondage  of  the  same. 
Heb.  ii.  14,  15.  We  know  that  his  resurrection  was  confirmed  by  the 
testimony  of  his  ver)'  enemies.  Mat.  xxviii.  4,  by  the  resurrection  of 
the  dead,  whose  sepulchres  did  open,  and  they  did  arise,  and  appeared 
to  many,  within  the  city  of  Jerusalem.  Mat.  xxvii.  52,  53.  It  was 
also  confirmed  by  the  testimony  of  his  angels.  Mat.  xxviii.  5,  6.  and 
by  the  senses  and  judgments  of  his  apostles  and  others,  who  had 
conversation,  and  did  eat  and  drink  with  him  after  his  resurrection. 
John  XX.  27.,  and  xxi.  7  ;  13. 

Article  11.  0/  his  Ascension. 
We  nothing  doubt  but  the  self-same  body,  which  was  bom  of  the 
virgin,  was  crucified,  dead,  and  buried ;  that  it  did  rise  again,  and 
ascend  into  the  heavens.  Acts  i.  9,  for  the  accomplishment  of  all 
things ;  where,  in  our  names,  and  for  our  comfort,  he  hath  received 
all  power  in  heaven  and  earth;  Matth.  xxviii.  18,  where  he  sitteth  at 
the  right  hand  of  the  Father,  crowned  in  his  kingdom.  Advocate, 
and  only  Mediator  for  us.  1  John  ii.  1  ;  1  Tim.  ii.  5.  Which  glory, 
honour,  and  prerogative  he  alone  amongst  the  brethren  shall  possess, 
tiU  that  all  his  enemies  be  made  his  footstool.  Psal.  ex.  1.  As  that 
we  undoubtedly  believe  there  shall  be  a  final  judgment,  to  the 
execution  whereof  we  certainly  believe  that  the  same  our  Lord  Jesus 
shall  visibly  return,  even  as  he  was  seen  to  ascend.  Acts  i.  11.  And 
then  we  firmly  believe,  that  the  time  of  refreshing  and  restitution  of 
all  things  shall  come  :  Acts  iii.  19.  insomuch  that  those  that  from 
the  beginning  have  sufi'ered  violence,  injury,  and  wrong,  for  righte- 
ousness' sake,  shall  inherit  that  blessed  immortality,  promised  from 
the  beginning :  but  contrariwise,  the  stubborn,  inobedient,  cruel 
oppressors,  filthy  persons,  idolaters,  and  all  sorts  of  unfaithful,  Rev. 
xxi.  27.  shall  be  cast  into  the  dungeon  of  utter  darkness,  where 


OF    CHRlSt  ;    HIS    PERSON,    NATURES,    OFFICE,    WORKS,    &C.        101 

their  worm  shall  not  die,  neither  yet  the  fire  shall  be  extinguished. 
Isaiah  Ixvi.  24.  The  remembrance  of  which  day,  and  of  the  judg- 
ment to  be  executed  in  the  same,  is  not  only  to  us  a  bridle,  whereby 
our  carnal  lusts  are  refrained,  Isaiah  i.  4.  but  also  such  inestimable 
comfort,  that  neither  may  the  threatening  of  worldly  princes,  neither 
yet  the  fear  of  temporal  death  and  present  danger,  move  us  to 
renounce  and  forsake  the  blessed  society  which  we  the  members 
have  with  our  head  and  only  Mediator  Christ  Jesus.  Whom  we 
confess  and  avow  to  be  the  IMessiah  promised,  the  only  head  of  his 
Church,  Col.  i.  18.  our  just  Law-giver,  our  only  High  Priest,  Advo- 
cate, and  Mediator.  Heb.  ix.  11  ;  15.  and  x.  21.  In  which  honours 
and  office  if  man  or  angel  presume  to  intrude  themselves,  we  utterly 
detest  and  abhor  them,  as  blasphemous  to  our  Sovereign  and 
Supreme  Governor,  Christ  Jesus. 

VIII. — From  the  Confession  of  Belgia. 

Art.  17.  We  believe  that  our  most  mighty  and  gracious  God 
(when  he  saw  that  man  had  thus  thrown  himself  into  the 
damnation  both  of  spiritual  and  corporal  death,  and  was  made 
altogether  miserable  and  accursed)  by  his  wonderful  wisdom  and 
goodness  was  induced  both  to  seek  him,  when  through  fear  he  had 
fled  from  his  presence,  and  also  most  lovingly  to  comfort  him, 
giving  unto  him  the  promise  of  his  own  Son  to  be  bom  of  a 
woman,  which  should  break  the  head  of  the  Serpent,  and  restore 
him  to  felicity  and  happiness. 

Art.  IS.  Moreover,  we  confess,  that  God  did  then  at  length 
fulfil  his  promise,  made  unto  the  Fathers,  by  the  mouth  of  his  holy 
Prophets,  when,  in  his  appointed  time,  he  sent  his  only  and  eternal 
Son  into  the  world ;  who  took  upon  him  the  form  of  a  servant, 
being  made  Uke  unto  men,  and  did  truly  take  unto  him  the  nature 
of  man,  with  all  infirmities  belonging  thereunto,  (sin  only  excepted,) 
when  he  was  conceived  in  the  womb  of  the  blessed  Virgin  Mary, 
by  the  power  of  the  Holy  Ghost,  without  any  means  of  man. 
The^  which  nature  of  man  he  put  on  him,  not  only  in  respect  of 
the  body,  but  also  in  respect  of  the  sovd ;  for  he  had  also  a  true 
soul,  to  the  intent  he  might  be  true  and  perfect  man.  For  seeing 
that  as  well  the  soul,  as  the  body  of  man,  was  subject  to  condemna- 
tion, it  was  necessary  that  Chiist  should  take  upon  him  as  well  the 
soul,  as  the  body,  that  he  might  save  them  both  together.  There- 
fore, contrary  to  the  heresies  of  the  Anabaptists,  (which  deny  that 
Christ  did  take  upon  him  the  flesh  of  man,)  we  confess  that  Christ 


102  THE    SIXTH    SECTION. 

was  partaker  of  flesh  and  blood,  as  the  rest  his  brethren  were  ; 
that  he  came  from  the  loins  of  David,  according  to  the  flesh ;  I  say, 
that  he  was  made  of  the  seed  of  David,  according  to  the  same  flesh  ; 
and  that  he  was  the  fruit  of  a  Virgin's  womb,  born  of  a  woman,  the 
branch  of  David,  a  flower  of  the  root  of  Jesse,  coming  of  the  tribe 
of  Judah,  and  of  the  Jews  themselves,  according  to  the  flesh  ;  and  to 
conclude,  the  true  seed  of  Abraham  and  David,  the  which  seed  of 
Abraham  he  took  upon  him,  being  made  in  all  things  like  unto  his 
brethren,  sin  only  excepted,  as  hath  been  said  before ;  so  that  he  is 
indeed  our  true  Emmanuel,  that  is,  God  with  us. 

Art.  19.  V7e  believe  also,  that  the  person  of  the  Son  was,  by 
tliis  conception,  inseparably  united  and  coupled  with  the  human 
nature  ;  yet  so,  that  there  be  not  two  Sons  of  God,  nor  two  persons, 
but  two  natuj-es  joined  together  in  one  person  :*  both  which  natures 
do  still  retain  their  own  properties.  So  that,  as  the  Divine  nature 
hath  remained  always  uncreated,  without  beginning  of  days 
or  term  of  life,  filling  both  heaven  and  earth ;  so  the  human 
nature  hath  not  lost  his  properties,  but  hath  remained  still  a 
creature,  having  both  beginning  of  days  and  a  finite  nature.  For  what- 
soever doth  agree  unto  a  true  body,  that  it  still  retaineth :  and 
although  Christ,  by  his  resurrection,  hath  bestowed  immortahty  upon 
it,  yet  notwithstanding,  he  hath  neither  taken  away  the  truth  of  the 
human  nature,  nor  altered  it.  For  both  our  salvation,  and  also  our 
resurrection,  dependeth  upon  the  truth  of  Christ's  body.  Yet  these 
two  natures  are  so  united  and  coupled  in  one  person,  that  they 
could  not,  no  not  in  his  death,  be  separated  one  from  the  other. 
\Yherefore  that  which  in  his  death  he  commended  unto  his  Father, 
was  indeed  a  human  spirit,  departing  out  of  his  body ;  but  in  the 
the  mean  season,  the  Divine  nature  did  always  remain  joined  to  the 
human,  even  then  when  he  lay  in  the  grave ;  so  that  his  Deity  was 
no  less  in  him  at  that  time,  than  when  as  yet  he  was  an  infant, 
although  for  a  small  season  it  did  not  shew  forth  itself.  Wherefore, 
we  confess  that  he  is  true  God,  and  true  man  ;  true  God,  that  by  his 
power  he  might  overcome  death  ;  and  true  man,  that  in  the  infirmity 
of  his  flesh  he  might  die  for  us. 

Art.  20.  We  believe,  that  God,  which  is  both  perfectly  merciful, 
and  perfectly  just,  did  send  his  Son  to  take  upon  him  that  nature, 
which  through  disobedience  had  off"ended,  that,  in  the  selfsame 
nature,  he  might  satisfy  for  sin,  and,  by  his  bitter  death  and  passion, 

•  Tliat  is,  united  hypostatically  or  personally. 


OF    CHRIST;    HIS    PERSON,    NATURES,    OFFICE,    WORKS,  &C.      103 

pay  the  punishment  that  was  due  unto  sin.  God,  therefore,  hath 
declared  and  manifested  his  justice  in  his  own  Son,  laden  with 
our  iniquities ;  but  hath  most  mercifully  poured  forth  and  declared 
his  gracious  goodness  unto  us,  guilty  wretches,  and  worthy  of  condem- 
nation ;  whilst  in  his  incomprehensible  love  towards  us,  he  hath 
delivered  up  his  Son  unto  death  for  our  sins,  and  raised  him  up 
again  from  death,  for  our  justification,  that  by  him  we  might  obtain 
immortality  and  life  everlasting. 

A)-t.  21.  We  believe,  that  Jesus  Christ  is  that  High  Priest, 
appointed  to  that  office  eternally,  by  the  oath  of  his  Father,  accord- 
ing to  the  order  of  Melchisedec,  which  offered  himself  in  our  name 
before  his  Father,  with  a  full  satisfaction,  for  the  pacifying  of  his 
wrath,  laying  himself  upon  the  altar  of  the  cross,  and  hath  shed  his 
blood  for  the  cleansing  of  our  sins,  as  the  Prophets  had  foretold. 
For  it  is  written,  that  "  The  chastisement  of  our  peace  was  laid  upon 
the  Son  of  God,  and  by  his  wounds  we  are  healed ;"  Isaiah  liii.  5. 
also  that  "  He  was  carried  as  a  sheep  unto  the  slaughter ;"  verse  7. 
reputed  amongst  sinners  and  unjust;  verse  12.  and  condemned 
of  Pontius  Pilate,  as  a  malefactor,  though  before  he  had  pronounced 
him  guiltless.  Therefore,  he  payed  that  which  he  had  not  taken : 
and,  being  just,  suffered  in  soul  and  body  for  the  unjust,  in  such  sort, 
that,  feeling  the  horror  of  those  punishments  that  were  due  unto  our 
sins,  "  He  did  sweat  water  and  blood ;"  Luke  xxii.  44.  and  at  length 
cried  out,  "My  God,  my  God,  why  hast  thou  forsaken  me  ?"  Matt, 
xxvii.  46.  All  which  he  suffered  for  the  remission  of  our  sins. 
Wherefore,  we  do  not  without  just  cause  profess,  with  Paul,  that 
"  We  know  nothing  but  Jesus  Christ,  and  him  crucified;"  1  Cor.  ii. 
2.  and  that  "  We  do  account  all  things  as  dung,  in  respect  of  the 
excellency  of  the  knowledge  of  Christ  Jesus  our  Lord  :"  Phil.  iii.  8. 
finding,  in  his  wounds  and  stripes,  all  manner  of  comfort  that  can 
be  desired.  Wherefore,  there  is  no  need,  that  either  we  should 
wish  for  any  other  means,  or  devise  any  of  our  own  brains,  whereby 
we  might  be  reconciled  unto  God,  besides  this  "  One  oblation  once 
offered,  by  the  which  all  the  faithful,  which  are  sanctified,  are  con- 
secrated, or  perfected  for  ever."  Heb.  x.  14.  And  this  is  the 
cause,  why  he  was  called  of  the  Angel,  Jesus,  that  is  to  say,  a 
Saviour,  "  Because  he  shall  save  his  people  from  their  sins."  Matt, 
i.  21. 

Art.  37.  Last  of  all,  we  do  believe  out  of  the  word  of  God,  that 
our  Lord  Jesus  Christ  (when  the  time  appointed  by  God,  but  unto 
all  creatures  unknown,  shall  come,  and  the  number  of  the  elect  sh^l 


104  THE    SIXTH    SECTION. 

be  accomplished)  shall  come  again  from  heaven,  and  that  after  a 
corporal  and  visible  manner,  as  heretofore  he  hath  ascended,  being 
adorned  with  great  glory  and  majesty,  that  he  may  appear  as  Judge 
of  the  quick  and  the  dead,  the  whole  world  being  kindled  with  fire 
and  flame,  and  purified  by  it.  Then,  all  creatures,  and  as  well  men, 
as  women,  and  children,  as  many  as  have  been  from  the  beginning, 
and  shall  be  to  the  end  of  the  world,  shall  appear  before  this  high 
Judge,  being  summoned  thither  by  the  voice  of  Archangels,  and  the 
trumpet  of  God.  For  all  that  have  been  dead  shall  then  rise  out  of 
the  earth,  the  soul  and  spirit  of  every  one  being  joined  and  coupled 
together  again  to  the  same  bodies,  wherein  before  they  lived. 
They  moreover,  which  shall  be  alive  at  the  last  day,  shall  not  die  the 
same  death  that  other  men  have  done ;  but  in  a  moment,  and  in  the 
twinkling  of  an  eye,  they  shall  be  changed  from  corruption  to  an 
incorruptible  nature.  Then  the  books  shall  be  opened,  namely,  the 
books  of  every  man's  conscience :  and  the  dead  shall  be  judged 
according  to  those  things  which  they  have  done  in  this  world,  either 
good  or  evil.  Moreover,  then  shall  men  render  an  account  of  every 
idle  word  which  they  have  spoken,  although  the  world  do  now  make 
but  a  sport  and  jest  at  them.  Finally,  aU  the  hypocrisy  of  men,  and 
the  deepest  secrets  of  their  hearts,  shall  be  made  manifest  unto  all ; 
so  that  worthily,  the  mere  remembrance  of  this  Judgment  shall  be 
terrible  and  fearful  to  the  wicked  and  reprobate.  But  of  the  godly 
and  elect  it  is  greatly  to  be  wished  for,  and  is  unto  them  of  exceed- 
ing comfort.  For  then  shall  their  redemption  be  fully  perfected, 
and  they  shall  reap  most  sweet  fruit  and  commodity  of  all  those 
labours  and  sorrows,  which  they  have  suffered  in  this  world.  Then, 
I  say,  their  innocence  shall  be  openly  acknowledged  of  all :  and  they 
likewise  shall  see  that  horrible  punishment  which  the  Lord  will 
execute  upon  those,  that  have  most  tyrannically  afflicted  them  in  this 
world  with  divers  kinds  of  torments  and  crosses.  Furthermore, 
the  wicked,  being  convinced  by  the  peculiar  testimony  of  their  own 
conscience,  shall  indeed  be  made  immortal ;  but  with  this  condition, 
that  they  shall  burn  for  ever  in  that  eternal  fire,  which  is  prepared 
for  the  devil.  On  the  contrary  side,  the  elect  and  faithful  shall  be 
crowned  with  the  crown  of  glory  and  honour,  whose  names  the  Son 
of  God  shall  confess  before  his  Father  and  the  Angels.  And  "  then 
shall  all  tears  be  wiped  from  their  eyes ;"  Rev.  xxi.  4.  then  their 
cause,  which  now  is  condemned  of  heresy  and  impiety  by  the 
Magistrates  and  Judges  of  this  world,  shall  be  acknowledged  to  be 
the  cause  of  the  Son  of  God  :  and  the  Lord  shall  of  his  free  mercy 


OF    CHRIST;    HIS    PERSON,    NATURES,    OFFICE,    WORKS,  &C.      105 

reward  them  with  so  great  glory,  as  no  man's  mind  is  able  to  con- 
ceive. Therefore,  we  do  with  great  longing  expect  that  great  day 
of  the  Lord,  wherein  we  shall  most  fully  enjoy  all  those  things 
which  God  hath  promised  unto  us,  and  through  Jesus  Christ  our 
Lord  be  put  into  full  possession  of  them  for  evermore. 

IX.  — From  the  Confession  op  Augsburg. 
Article  3. 
Also,  they  teach  that  the  Word,  that  is,  the  Son  of  God,  took  unto 
him  man's  nature,  in  the  womb  of  the  blessed  Virgin  Mary,  so  that 
the  two  natures,  the  Divine  and  the  human,  inseparably  joined 
together  in  the  unity  of  one  person,  are  one  Christ,  true  God  and 
true  man  :  who  was  born  of  the  Virgin  Mary,  did  truly  suffer,  was 
crucified,  dead,  and  buried,  that  he  might  reconcile  his  Father  unto 
us,  and  might  be  a  sacrifice,  not  only  for  the  original  sin,  but  also 
for  all  actual  sins,  of  men.  The  same  also  descended  into  hell,  and 
did  truly  rise  again  the  third  day.  Afterward  he  ascended  into 
heaven,  that  he  might  sit  at  the  right  hand  of  the  Father,  and  reign 
for  ever,  and  have  dominion  over  all  creatures,  sanctify  those 
that  believe  in  him,  by  sending  the  Holy  Spirit  into  their  hearts, 
and  give  everlasting  life  to  such  as  he  had  sanctified.  The  same 
Christ  shall  openly  come  again,  to  judge  them  that  are  found  alive, 
and  the  dead  raised  up  again,  according  to  the  Creed  of  the 
Apostles. 

In  the  end  of  this  Article,  (after  these  words,  By  sending  the  Holy 
Spirit  into  their  hearts,)  these  words  are  found  in  some  Editions :  — 
By  sending  his  Spirit  into  their  hearts,  which  may  rule,  comfort, 
and  quicken  them,  and  defend  them  against  the  devil,  and  the 
power  of  sin.  The  same  Christ  shall  openly  come  again,  to  judge 
the  quick  and  the  dead,  &c.  according  to  the  Creed  of  the 
Apostles. 

Article  17. 

Also  they  teach,  that,  in  the  end  of  the  world,  Christ  shall 
appear  to  judgment,  and  shall  raise  up  all  the  dead,  and  shall 
give  unto  men  (to  wit,  to  the  godly  and  elect)  eternal  life,  and  ever- 
lasting joys ;  but  the  ungodly  and  the  devils  shall  he  condemn  unto 
endless  torments. 

Also  we  condemn  the  Origenists,  who  imagined,  that  the  devil 
and  the  damned  creatures  should  one  day  have  an  end  of  their 
pains. 


106  THE    SIXTH    SECTION. 

After  the  first  period  of  this  Article,  this  is  thus  found  elsewhere :  — 
They  condemn  the  Anabaptists,  that  are  of  opinion,  that  the 
damned  men  and  the  devils  shall  have  an  end  of  their  torments. 
They  condemn  others  also,  which  spread  abroad  Jewish  opinions, 
that,  before  the  resurrection  of  the  dead,  the  godly  shall  get  the 
sovereignty  in  the  world,  and  the  wicked  be  brought  under  in 
every  place. 

X. — From  the  Confession  of  Saxont. 
Hitherto  pertaineth  a  part  of  the  Third  Article. 

The  Son  of  God,  our  Lord  Jesus  Christ,  who  is  the  Image  of  the 
Eternal  Father,  is  appointed  our  Mediator,  Reconciler,  Redeemer, 
Justifier,  and  Saviour.  By  the  obedience  and  merit  of  him  alone, 
the  wrath  of  God  is  pacified,  as  it  is  said,  "  Whom  he  set  forth  to  be  a 
reconcihation  through  faith  in  his  blood :"  Rom.  iii.  25.  and,  "  It  is 
impossible,  that  the  blood  of  bulls  should  take  away  sins  ;"  Heb.  x.  4. 
"  But  he,  offering  one  sacrifice  for  sins,  for  ever  sitteth  at  the  right 
hand  of  God,  &c."  verse  12.  And  although  we  do  not  see  as  yet,* 
in  this  our  infirmity,  the  causes  of  this  wonderful  counsel,  why 
mankind  was  to  be  redeemed  after  this  sort,  (but  we  shall  learn  them 
hereafter  in  all  eternity,)  yet  these  principles  are  now  to  be 
learned. 

In  this  sacrifice,  there  are  to  be  seen,  justice  in  the  wrath  of  God 
against  sin,  infinite  mercy  towards  us,  and  love  in  his  Son  towards 
mankind.  The  severity  of  his  justice  was  so  great,  that  there  could  be 
no  reconciliation,  before  the  punishment  was  accomplished.  His 
mercy  was  so  great,  that  his  Son  was  given  for  us.  There  was 
so  great  love  in  the  Son  towards  us,  that  he  derived  unto  himself 
this  true  and  exceeding  great  anger.  O  Son  of  God,  kindle  in  our 
hearts,  by  thy  Holy  Spirit,  a  consideration  of  these  gi'eat  and  secret 
thmgs,  that,  by  the  knowledge  of  this  true  wrath,  we  may  be  sore 
afraid,  and  that  again,  by  true  comfort,  we  may  be  lifted  up,  that  we 
may  praise  thee  for  ever. 

XI. — From  the  Confession  of  Wirtemburg. 
Chapter  2.      Of  the  Son  of  God. 
"We  believe  and  confess,   that  the  Son  of   God,  our  Lord  Jesus 
Christ,  begotten  of  his  Eternal  Father,  is  true  and  Eternal  God, 

*  To  wit,  plainly  and  perfectly. 


THE    SEVENTH    SECTION.        OF    THE    LAW    AND    THE    GOSPEL.     107 

consubstantial  with  his  Father ;  and  that,  in  the  fulness  of  time,  he 
was  made  man,  to  purge  our  sins,  and  to  procure*  the  eternal 
salvation  of  mankind  :  that  Christ  Jesus,  being  very  God,  and  very 
man,  is  one  person  only,  and  not  two  ;  and  that  in  this  one  person, 
there  be  two  natures,  not  one  only,  as,  by  testimonies  of  the  Holy 
Scripture,  the  holy  fathers  have  declared,  in  the  Councils  held  at 
Nice,  Ephesus,  and  Chalcedon.  Therefore,  we  detest  every  heresy, 
which  is  repugnant  to  this  doctrine  of  the  Son  of  God. 

XII.  —  From  the  Confession  of  Sueveland. 
Article  2.  Section  2. 
Also,  we  believe  that  our  Saviour  Jesus  Christ,  being  true  God, 
was  also  made  true  man,  his  natures  not  being  confounded,  but  so 
united  in  one  and  the  same  person,  that  they  shall  never  hereafter 
be  dissolved.  Neither  do  we  differ  any  thing  in  those  points,  which 
the  Church,  being  taught  out  of  the  holy  Gospels,  doth  believe, 
concerning  our  Saviour  Jesus  Christ,  conceived  of  the  Holy  Ghost, 
born  of  the  Virgin  Mary,  and  who,  at  the  length,  after  he  had 
discharged  the  office  of  preaching  the  Gospel,  died  on  the  cross,  and 
was  buried,  and  descended  into  hell,  and  the  third  day  was 
called  back  from  the  dead  unto  life  eternal :  the  which  life  when  he 
had  by  divers  arguments  proved  unto  witnesses,  hereunto  appointed, 
he  was  carried  up  into  heaven,  to  the  right  hand  of  his  Father,  from 
whence  we  look  that  he  should  come  to  judge  the  quick  and  the 
dead.  In  the  mean  time,  let  us  acknowledge,  that  he  is  neverthe- 
less present  with  his  Church  ;  that  he  doth  renew  and  sanctify  it, 
and,  as  his  only  beloved  spouse,  beautify  it  with  all  sorts  of  orna- 
ments of  virtues.  And  in  these  things,  we  do  nothing  vary  from  the 
fathers,  nor  from  the  common  consent  of  Christians.  We  think  it 
sufficient,  after  this  sort  to  testifv  our  faith. 


THE    SEVENTH    SECTION. 

OF  THE   LAW   AND  THE  GOSPEL. 

I. — From  the  latter  Confession  of  Helvetia. 

Chapter  12.     Of  the  Law  of  God. 

We  teach,  that  the  will  of  God  is  set  down  unto  us  in  the  Lav 

of  God;  to  wit,  what  he  would  have  us  to  do,  or  not  to  do,  what  i 

*  That  is,  to  bring  to  pass. 


108  THE    SEVENTH    SECTION, 

good  and  just,  or  what  is  evil  and  unjust.  We  therefore  confess 
that  "  The  law  is  good  and  holy ;"  Rom.  vii.  12.  and  that  this  law  is, 
by  the  finger  of  God,  either  "written  in  the  hearts  of  men," 
Rom.  ii.  15,  and  so  is  called  the  law  of  nature,  or  engraven  in 
the  two  tables  of  stone,  and  more  largely  expounded  in  the  books  of 
Moses.  Exod.  xx.  1  —  17.  Deut.  v.  22.  For  plainness'  sake,  we 
divide  it  unto  the  moral  law,  which  is  contained  in  the  command- 
ments, or  the  two  tables  expounded  in  the  books  of  Moses ;  into 
the  ceremonial,  which  doth  appoint  ceremonies  and  the  worship  of 
God  ;  and  into  the  judicial  law,  which  is  occupied  about  political  and 
domestical  afikirs. 

We  believe,  that  the  whole  will  of  God,*  and  all  necessary  pre- 
cepts, for  every  part  of  this  life,  are  fully  delivered  in  this  law. 
For  otherwise,  the  Lord  would  not  have  forbidden,  that  "  any  thing 
should  be  either  added  to  or  taken  away  from  this  law  ;"  Deut.  iv,  2. 
and  xii.  52.  neither  would  he  have  commanded  us  to  go  straight  forward 
in  this,  and  "  not  to  decline  out  of  the  way,  either  to  the  right  hand 
or  to  the  left."  Josh.  i.  7. 

We  teach,  that  this  law  was  not  given  to  men,  that  we  should  be 
justified  by  keeping  it ;  but  that,  by  the  knowledge  thereof,  we  might 
rather  acknowledge  our  infirmity,  sin,  and  condemnation ;  and  so, 
despairing  of  our  own  strength,  might  turn  unto  Christ  by  faith. 
For  the  Apostle  saith  plainly,  "  The  law  worketh  wrath ;"  Rom.  iv. 
15.  and  "  By  the  law  cometh  the  knowledge  of  sin  ;"  Rom.  iii.  20. 
and,  "  If  there  had  been  a  law  given,  which  could  have  justified  and 
given  us  life,  surely  righteousness  should  have  been  by  the  law : 
but  the  scripture  (to  wit,  of  the  law)  hath  concluded  all  under  sin,  that 
the  promise  by  the  faith  of  Jesus  Christ  should  be  given  to  them 
which  believe  :"  Gal.  iii.  21,  22.  "  Therefore,  the  law  was  our  school- 
master to  bring  us  to  Christ,  that  we  might  be  justified  by  faith."  verse 
24.  For  neither  could  there  ever,  neither  at  this  day  can  any  fleshf 
satisfy  the  law  of  God,  and  fulfil  it,  by  reason  of  the  weakness  in 
our  flesh,  which  remaineth  and  sticketh  fast  in  us,  even  to  our  last 
breath.  For  the  Apostle  saith  again,  "  That  which  the  law  could 
not  perform,  inasmuch  as  it  was  weak  through  the  flesh,  that  did 
God  perform,  sending  his  own  Son  in  similitude  of  flesh  subject  to 
sin."  Rom.  vlli.  3.  Therefore,  Christ  is  the  perfecting  of  the  law, 
and  our  fulfiUing  of  it ;   who  as  he  took  away  the  curse  of  the  law, 

•  Understand,  as  concerning  those  things  which  men  are  bound  to  perform 
to  God,  and  alsojto  their  neighbours. 
f  That  is,  any  man,  although  he  be  regenerate. 


OF  THE  LAW  AND  THE  GOSPKL.  109 

when  he  was  made  a  curse  for  us.  Gal.  iii.  1 3.  so  doth  he  communi- 
cate unto  us  by  faith  his  fulfiUing  thereof,  and  his  righteousness  and 
obedience  are  imputed  unto  us. 

The  law  of  God,*  therefore,  is  thus  far  abrogated  ;  that  is,  it  doth 
not  henceforth  condemn  us,  neither  work  wrath  in  us.  "  For  we 
are  under  grace,  and  not  under  the  law."  Rom.  vi.  14.  Moreover, 
Christ  did  fulfil  all  the  figures  of  the  law.  Wherefore,  the  shadow 
ceased,  when  the  body  came ;  so  that,  in  Christ,  we  have  now  all 
truth  and  fulness.  Yet  we  do  not  therefore  disdain  or  reject  the 
law.  We  remember  the  words  of  the  Lord,  saying,  "I  came  not 
to  destroy  the  Law  and  the  Prophets,  but  to  fulfil  them."  Matt.  v. 
17.  We  know  that  in  the  lawf  are  described  unto  us  the  kinds  of 
virtues  and  vices.  We  know  that  the  scripture  of  the  law,};  if  it 
be  expounded  by  the  Gospel,  is  very  profitable  to  the  Church,  and 
that  therefore  the  reading  of  it  is  not  to  be  banished  out  of  the 
Church.  For  although  the  countenance  of  Moses  was  covered  with 
avail,  yet  the  Apostle  affirmeth,  that  "The  vail  is  taken  away  and 
abolished  by  Christ."  2  Cor.  iii.  14.  We  condemn  all  things  which 
the  old  or  new  heretics  have  taught  against  the  law  of  God. 

Chapter  13.  Of  the  Gospel  of  Jesus  Christ :  also  of  Promises ;  of  the 
Spirit  and  of  the  Letter. 

The  Gospel  indeed  is  opposed  to  the  Law  :  for  the  law  worketh 
wrath,  and  doth  denounce  a  curse ;  but  the  Gospel  doth  preach 
grace  and  blessing.  John  also  saith,  "The  law  was  given  by  Moses, 
but  grace  and  truth  came  by  Jesus  Christ."  John  i.  17.  Yet 
notwithstanding,  it  is  most  certain,  that  they  which  were  before  the 
law,  and  under  the  law,  were  not  altogether  destitute  of  the  Gospel. 
For  they  had  notable  Evangelical  promises,  such  as  these  are  :  "The 
seed  of  the  woman  shall  bruise  the  serpent's  head."  Gen.  iii.  15. 
"  In  thy  seed  shall  all  the  nations  of  the  earth  be  blessed."  Gen. 
xxii.  18.  "The  sceptre  shall  not  be  taken  from  Judah,  until  Shiloh 
come."  Gen.  xlix.  10.  "  The  Lord  shall  raise  up  a  Prophet  from 
among  his  own  brethren,  &c."  Deut.  xviii.  15  ;  Acts  iii.  22.  and  vii.  37. 

And  we  do  acknowledge  that  the  fathers  had  two  kind  of  promises 
revealed  unto  them,  even  as  we  have.  For  some  of  them  were  of 
present  and  transitory  things  :  such  as  were  the  promises  of  the  land 
of  Canaan,  and  of  victories  ;  and  such  as  are  now-a-days,  concerning 
our  daily  bread.     Other  some  there  were  then,  and  also  are  now,  of 

•  To  wit,  the  moral  law,  comprehended  in  the  Ten  Commandments, 
t  To  wit,  in  the  moral  law.         \  To  wit,  the  ceremonial  law. 


110  THE    SEVENTH    SECTION. 

heavenly  and  everlasting  things  ;  as  of  God's  favour,  remission  of 
sins,  and  life  everlasting,  through  faith  in  Jesus  Christ.  Now,  the 
fathers  had  not  only  outward  or  earthly,  but  spiritual  and  heavenly 
promises,  in  Christ.  For  the  Apostle  Peter  saith,  that  "  The 
Prophets,  which  prophesied  of  the  grace  that  should  come  to  us, 
have  searched  and  inquired  of  this  salvation."  1  Peter  i.  10. 
Whereupon  the  Apostle  Paul  also  saith,  that  "  The  Gospel  of  God 
was  promised  before  by  the  Prophets  of  God  in  the  Holy  Scrip- 
ture." Col.  i.  5.  Hereby  then  it  appeareth  evidently,  that  the 
fathers  were  not  altogether  destitute  of  all  tlie  Gospel. 

And  although,  after  this  manner,  our  fathers  had  the  Gospel  in 
the  writings  of  the  Prophets,  by  which  they  attained  salvation  in 
Christ  through  faith ;  yet  the  Gospel  is  properly  called,  "  glad  and 
happy  tidings  :"  wherein,  first  by  John  Baptist,  then  by  Christ  the 
Lord  himself,  and  afterwards  by  the  Apostles  and  their  successors, 
is  preached  to  us  in  the  world,  that  God  hath  now  performed 
that  which  he  promised  from  the  beginning  of  the  world,  and  hath 
sent,  yea  and  given  unto  us,  his  only  Son,  and,  in  him,  reconciliation 
with  the  Father,  remission  of  sins,  all  fulness,  and  everlasting  life. 
The  history,  therefore,  set  down  by  the  four  Evangelists,  declaring 
how  these  things  were  done  or  fulfilled  in  Christ,  and  what  he 
taught  and  did,  and  that  they  which  believe  in  him  have  all  fulness  ; 
this,  I  say,  is  truly  called  the  Gospel.  The  preaching,  also,  and 
Scripture  of  the  Apostles,  in  which  they  expound  unto  us,  how  the 
Son  was  given  us  of  the  Father,  and,  in  him,  all  things  pertaining  to 
life  and  salvation,  is  truly  called  the  doctrine  of  the  Gospel ; 
so  as,  even  at  this  day,  it  looseth  not  that  worthy  name,  if  it  be 
sincere. 

The  same  preaching  of  the  Gospel  is  by  the  Apostle  termed  the 
Spirit,  and  "  the  ministry  of  the  Spirit :"  2  Cor.  iii.  8.  because  it  lives, 
and  works  through  faith  in  the  ears,  yea  in  the  hearts,  of  the  faith- 
ful, through  the  illumination  of  the  Holy  Spirit.  For  the  letter, 
which  is  opposed  unto  the  Spirit,  doth  indeed  signify  every  outward 
thing,  but  more  especially  the  doctrine  of  the  law,  which,  without 
the  Spirit,  and  faith,  worketh  wrath,  and  stirreth  up  sin  in  the  minds 
of  them  that  do  not  truly  believe.  For  which  cause,  it  is  called  by 
the  Apostle,  "the  ministry  of  death."  2  Cor.  iii.  7.  For  hitherto 
pertaineth  that  saying  of  the  Apostle,  "The  letter  killeth,  but  the 
Spirit  giveth  life."  verse  G.  The  false  Apostles  preached  the 
Gospel,  corrupted  by  mingling  of  the  law  therewith ;  as  though 
Christ   could   not   save   without  the   law.       Such    also    were    the 


OF  THE  LAW  AND  THE  GOSPEL.  Ill 

Ebionites  said  to  be,  which  came  of  Ebion  the  heretic;  and  the 
Nazarites,  which  beforetime  were  called  Mineans.  AU  which  we 
do  condemn,  sincerely  preaching  the  word,  and  teaching  that 
believers  are  justified  through  the  Spirit  only,  and  not  through  the  law. 
But  of  this  matter  there  shall  follow  a  more  large  discourse,  under  the 
title  of  Justification. 

And  although  the  doctrine  of  the  Gospel,  compared  with  the 
Pharisees'  doctrine  of  the  law,  might  seem  (when  it  was  first 
preached  by  Christ)  to  be  a  new  doctrine ;  (the  which  thing  also 
Jeremiah  prophesied  of  the  New  Testament ;)  yet  indeed  it  not  only 
was,  and  as  yet  is,  (though  the  Papists  call  it  new,  in  regard  of 
Popish  doctrine,  which  hath  of  long  time  been  received,)  an  ancient 
doctrine,  but  also  the  most  ancient  in  the  world.  For  God  from  aU 
eternity  fore-ordained  to  save  the  world  by  Christ ;  and  this  his 
predestination  and  eternal  counsel  hath  he  opened  to  the  world 
by  the  Gospel.  2  Tim.  i.  9,  10.  Whereby  it  appeareth,  that  the 
Evangelical  doctrine  and  religion  was  the  most  ancient  of  aU  that 
ever  were,  are,  or  ever  shall  be ;  wherefore  we  say,  that  all  they 
err  foully,  and  speak  things  unworthy  the  eternal  counsel  of  God, 
who  term  the  Evangelical  doctrine  and  religion  a  new  start-up 
faith,  scarce  thirty  years  old :  to  whom  that  saying  of  Isaiah  doth 
very  well  agree;  "  Woe  unto  them  that  speak  good  of  evil,  and  evil 
of  good,  which  put  darkness  for  hght,  and  light  for  darkness,  that 
put  bitter  for  sweet,  and  sweet  for  sour."  Chap,  v.  verse  20. 

II. — From  the  former  Confession  of  Helvetia. 

Art.  12.  Therefore,  in  the  whole  Evangelical  doctrine,  this  ought 
first  and  chiefly  to  be  urged,  that  we  are  saved  by  the  only  mercy 
and  grace  of  God,  and  by  Christ  his  merits ;  whereof  that  men 
may  know  how  much  they  stand  in  need,  their  sins  must  be 
very  clearly  laid  open  unto  them  by  the  law,  and  by  Christ  his 
death. 

III. — From  the  Confession  of  Bohemia. 
Chapter  10.  Of  the  Word  of  God,  or  the  Holy  Gospel. 
And  seeing  that  the  administration  of  the  New  Testament,  and 
also  the  Word  and  Sacraments,  are  lawfully  committed  to  the 
Ministers  of  the  Church ;  1  Cor.  iv.  1 .  2  Cor.  iii.  6.  and  their  lips 
ought  to  preserve  knowledge,  that  the  law  might  be  sought  at  their 
mouth;  Mai.  ii.  7.  therefore,  in  this  chapter  it  is  further  taught, 
what  the  word  of  God,  and  the  Holy  Gospel  is.    Now,  the  preaching 


112  tHE    SEVKNTH    SECTION. 

of  the  word  of  God  and  of  the  Gospel,  is  the  true  ministry  of 
grace,  instituted  and  commanded  of  Christ  our  Lord ;  wherein  the 
full  and  perfect  will  of  God,  touching  eternal  reconciliation, 
necessary  to  salvation,  and  made  manifest  in  the  Holy  Scripture,  is 
declared  and  preached  unto  all  people.  This  doctrine  did  Christ 
give  in  charge  unto  his  disciples,  in  the  words  of  this  sentence, 
"  Go  ye  into  all  the  world,  and  preach  the  Gospel  to  every  creature." 
Mark  xvi.  15.  This  doctrine  doth  Peter  profess  before  Cornelius, 
when  he  saith,  "  He  commanded  us  to  preach  unto  the  people,  and 
to  testify  that  this  is  he,  that  is  ordained  of  God  to  be  the  judge  of 
the  quick  and  the  dead.  To  him  also  give  all  the  Prophets  witness, 
that,  through  his  name,  all  that  believe  in  him  shall  receive  remission 
of  sins."  Acts  x.  42,  43. 

This  ministry  is  more  honourable,  greater,  and  more  necessary 
to  salvation,  than  are  the  sacraments ;  the  which  is  proved  by 
that  sentence  of  the  most  excellent  Apostle  Saint  Paul;  "  For  Christ 
sent  me  not  to  baptize,"  (that  is,  not  chiefly  to  do  this,)  "  but  to  preach 
the  Gospel."  1  Cor.  i.  17.  For  only  through  the  pure  Gospel,  and  the 
preaching  thereof,  is  faith  sowed  inwardly  in  the  heart  by  the  Holy 
Ghost ;  and  from  thence,  also,  must  we  conceive  and  seek  the  true 
meaning  of  God  and  Christ,  touching  all  things  necessary  to  salva- 
tion, and  also  touching  the  sacraments  themselves.  Amongst  those, 
who,  by  reason  of  their  age,  are  able  to  use  their  understanding,  it 
is  of  necessity,  that  the  preaching  of  the  Gospel  go  before  the 
receiving  of  the  sacraments.  Whereof  we  may  see  an  evident 
proof  in  those  three  thousand,  which  were  converted  by  Peter ;  Acts 
ii.  41.  also  in  Cornelius ;  Acts  x.  47.  and  in  the  Chamberlain  we 
may  see,  that,  according  to  the  example  of  Philip,  the  question 
is  thus  to  be  made,  "Dost  thou  believe  with  all  thy  heart?"  Acts 
viii.  37.  then,  it  may  be,  that  thou  who  hast  true  faith  grafted  in 
thy  heart,  mayest  receive  profit  by  the  participation  of  the  sacra- 
ments. For  without  the  hearing  of  the  word  of  God,  which 
is  the  saving  power  of  God,  Rom.  i.  16.  no  man  shall  wittingly 
attain  unto  faith  and  salvation ;  according  to  that  saying  of  Paul, 
"  Therefore,  faith  cometh  by  hearing,  and  hearing  by  the  word  of 
God;"  Rom.  x.  17.  and  again,  "How  shall  they  believe  in  him,  of 
whom  they  have  not  heard?  verse  14.  Therefore,  herein  our 
preachers  endeavour  themselves  most  earnestly,  that,  in  our  ecclesias- 
tical meetings,  they  may  propound  unto  the  people  the  sincere 
word  of  God,  without  all  mixture  or  inventions  of  men.  For  which 
cause  also  they  do,  by  an  ancient  custom,  recite  in  the  mother  and 


OK    TUK     LAW     AND    THE     OORPEL.  113 

vulgar  tongue,  which  may  be  understood  of  all,  not  only  those 
chapters  which  are  appointed  to  be  read  out  of  the  Cospel  at  certain 
times,  but  also  all  other  parts  of  Holy  Scripture ;  and  do  exhort  the 
people,  with  an  earnest  desire,  to  hear  the  word  of  God,  and  to 
frequent  those  ecclesiastical  meetings :  that  by  the  diligent  teaching 
of  the  Gospel,  and  by  often  repeating  it  in  their  sermons,  they  may 
first  teach  the  people  repentance  and  faith,  and  then  the  use  and 
administration  of  the  sacraments,  and,  by  this  means,  prepare  them 
to  the  right  receiving  of  the  sacraments;  and  afterwards  also,  both 
whilst  the  sacraments  be  administered,  and  after  they  be  adminis- 
tered, they  do  conveniently  instruct  them  in  those  things  which  the 
Lord  commanded,  and  chiefly  in  those  things  which  do  appertain  to 
the  leading  of  an  honest  life,  and  such  an  one  as  beseemeth  a 
Christian  profession  :  as  Christ  saith,  "  Teach  them  to  keep  all  things 
which  I  have  commanded  you."  Matt,  xxviii.  20. 

In  this  place,  also,  is  taught  very  diligently,  and  as  the  matter 
requireth,  touching  the  diff'erence  which  is  to  be  observed  betwixt 
the  word,  or  doctrine,  and  work  of  the  law,  and  betwixt  the  word 
and  force  of  the  holy  Gospel.  The  word  or  ministry  of  the  law, 
and  of  the  Old  Testament,  is  the  word  of  death,  of  fear,  and  of  the 
letter ;  also  the  word  of  wrath,  and  the  word  of  malediction  :  but  the 
word  of  the  New  Testament,  that  is,  of  the  holy  Gospel,  is  the 
ministry  of  faith,  and  the  spirit  of  clearness,  or  glory,  through 
our  Lord  Jesus  Christ ;  the  word  of  grace,  of  the  new  covenant ; 
the  word  of  comfort,  and  the  messenger  of  peace.  Of  them  both, 
the  Apostle  writeth  thus,  "  The  letter  killeth,  but  the  Spirit  quick- 
eneth."  2  Cor.  iii.  6.  And  Christ  saith,  "  The  words  which  I 
speak,  are  Spirit  and  life."  John  vi.  63.  (Also,  there  is  mention 
made  of  the  use  of  the  Moral  Law,  in  the  4th  Chapter  of  this  Con- 
fession, the  Section  beginning  with  these  words,  "  Tliis  doctrine  of 
the  true  knowledge  of  sin,"  &c.  as  is  to  be  seen  before  in  the  Fourth 
Section,  whereunto  all  that  Chapter  appertaineth.) 

IV. — From  the  Confession  of  France. 
Art.  23.  We  believe,  that  all  the  figures  of  the  law  are  taken 
away  by  the  coming  of  Christ ;  howbeit  we  are  assured  that  the 
truth  and  substance  of  them  doth  abide  in  him,  in  whom  they  are 
all  fulfilled.  Yet  we  must  use  the  doctrine  of  the  law,  and  the 
Prophets,  both  to  frame  our  life  aright,  and  also  that  we  n?ay  so 
much  the  more  be  confirmed  in  the  promises  of  the  Gospel. 

I 


114  THE    SEVENTH     SECTION. 

V. — From  the  Confession  of  Scotland. 

Article  15.      Of  the  Perfectioii  of  the  Lata,  and  the  Imperfection 

of  Man. 

The  law  of  God  we  confess  and  acknowledg'e  most  just,  most 
equal,  most  holy,  and  most  perfect;  Rom.  vii.  12  ;  Psal.  xix.  7 — 11  ; 
commanding  those  things,  which,  being  wrought  in  perfection,  were 
able  to  give  light,  and  able  to  bring  man  to  eternal  felicity.  Deut.  v. 
29.  But  our  nature  is  so  corrupt,  so  weak,  and  so  imperfect,  that 
we  are  never  able  to  fulfil  the  works  of  the  law  in  perfection.  Yea, 
"if  we  say  we  have  no  sin,"  even  after  we  are  regenerated,  "  we 
deceive  ourselves,  and  the  verity  of  God  is  not  in  us."  1  John  i.  8. 
And  therefore  it  behoveth  us  to  apprehend  Christ  Jesus,  with  his  justice 
and  satisfaction;  who  is  the  end  and  accomplishment  of  the  law; 
Rom.  X.  3,  4.  by  whom  we  are  set  at  this  liberty,  that  the  curse  and 
malediction  of  God  fall  not  upon  us,  Gal.  iii.  13.  albeit  we  fulfil  not 
the  same  in  all  points.  Deut.  xxvii.  26.  For  God  the  Father,  behold- 
ing us  in  the  body  of  his  Son  Christ  Jesus,  Ephes.  i.  4.  accepteth. 
our  imperfect  obedience,  as  it  were  perfect,  and  covereth  our  • 
works,  which  are  defiled  with  many  spots,  Avith  the  justice  of  his 
Son.  Rom.  iv.  5.  We  do  not  mean,  that  we  are  so  set  at  liberty, 
that  we  owe  no  obedience  to  the  law  ;  (for  that  before  we  have  plainly 
confessed ;)  but  this  we  affirm,  that  no  man  in  earth  (Christ  Jesus 
only  excepted)  hath  given,  giveth,  or  shall  give  in  work  that  obedi- 
ence to  the  law  which  the  law  requireth  :  but  when  we  have  done 
all  things,  we  must  fall  down,  and  unfeignedly  confess  that  we  are 
unprofitable  servants.  Luke  xvii.  10.  And  therefore,  whosoever 
boast  themselves  of  the  merits  of  their  own  works,  or  put  their  trust 
in  the  works  of  supererogation,  boast  themselves  of  that  which  is 
naught,  and  put  tlieir  trust  in  damnable  idolatry. 

VI. — From  the  Confession  of  Belgia. 
Art.  25.  We  believe,  that  all  the  ceremonies,  figures,  and 
shadows  of  the  law,  have  ceased  at  the  coming  of  Clirist,  so  that 
now  even  the  use  of  them  ought  to  be  taken  away  and  abolished 
among  Christians.  Yet  in  the  mean  time,  the  truth  and  substance 
of  them  doth  remain  to  us  in  Christ,  in  whom  they  are  all  fulfilled. 
And  therefore,  we  do  still  use  the  testimonies  of  the  law  and  the 
Prophets,  to  confirm  ourselves  in  the  doctrine  of  the  the  Gospel, 
and  to  conform  our  whole  life  honestly  unto  God's  glory,  according 
to  his  will. 


OK    THE    LAW     AND    THE     GOSPliL.  115 

VII. — The  Confession  op  Augsburg 
(Doth  by  the  way  mention  the  Doctrine  of  the  Gospel,  and  of  the 
End  thereof,  in  the  4th  and  5th  Articles,  which  we  have  placed  in 
the  Ninth  Section,  wherein  Justification,  and  Remission  of  Sins  by 
Faith  in  Christ,  is  handled.) 

VIII.  —  From  the  Confession  of  Saxony. 
Art.  3.  And  that  the  benefits  of  this  Mediator  might  be  known 
unto  mankind,  and  apphed  unto  us,  there  was  a  promise  given 
straight  in  the  beginning,  after  tlie  fall  of  our  first  parents,  and 
afterwards  oftentimes  repeated,  and  by  voice  of  the  Prophets 
declared ;  but  most  clearly  was  it  recited  by  the  very  Son,  and 
afterwards  by  the  Apostles :  and  there  was  a  ministry  instituted 
to  teach,  and  to  spread  abroad  that  promise  :  also  there  was  a  Church 
made,  and  the  very  same  voice  often  renewed  touching  the  Son 
of  God  our  atonement.  By  this  ministry,  the  Son  of  God 
always  was,  is,  and  shall  be  effectual  in  believers  ;  as  it  is  said, 
"  The  Gospel  is  the  power  of  God  unto  salvation  to  every  one  that 
believeth."  Rom.  i.  1 6.  And  he  doth  renev/  this  ministry,  when  he 
saith,  "As  my  Father  sent  me,  so  do  I  send  you  also  :"  John  xx.  21. 
"  Go,  and  preach  repentance  and  remission  of  sins  in  my  name." 
Luke  xxiv.  47.  He  wills  that  sin  should  be  reproved  in  all  mankind ; 
as  he  saith,  "  The  Spirit  shall  reprove  the  world  of  sin,  because 
they  believe  not  in  me;"  John  xvi.  8.  and,  "The  wrath  of  God  is 
revealed  from  heaven  against  all  ungodliness  and  unrighteousness  of 
men."  Rom.  i.  18.  God  will  have  his  wrath  to  be  acknowledged 
against  all  sin,  and  chiefly  against  the  contempt  of  the  Son ;  as  he 
saith  in  the  2nd  Psalm,  last  verse,  "  Kiss  the  Son,  lest  he  be  angry, 
and  so  ye  perish  from  the  way,  &c."  He  will  have  us  truly  to  be 
put  in  great  fear,  by  the  knowledge  of  our  darkness,  of  our  horrible 
wickedness,  and  our  stubbornness.  And  truly  God  himself  doth 
amaze  our  hearts  with  the  sense  of  his  anger;  as  Hezekiah  saith, 
"Like  a  lion  he  brake  all  my  bones."  Isaiah  xxxviii.  13.  And  to 
this  judgment  he  doth  not  only  use  the  voice  of  the  ministry  of 
the  Law  and  of  the  Gospel ;  but  also  all  calamities  be  as  it  were  the 
voice  of  the  law,  admonishing  us  of  the  wrath  of  God,  and  calling 
us  to  repentance.  Now,  when  the  mind  is  ten-ified  by  this  voice 
that  reproveth  sins,  then  let  him  hear  the  peculiar  promises  of  the 
Gospel,  touching  the  Son  of  God  ;  and  let  him  be  assured  that  his 
sins  are  freely  remitted  for  the  Son  of   God  his  sake,  our  Lord 

I  2 


116  THK    SEVENTH    SECTION. 

Jesus  Christ ;  who  is  our  atonement,  and  that  of  mercy,  not  for  any 
contrition  or  love  of  ours. 

IX. — From  the  Confession  of  Wirtemburg. 
Chapter  6.  Of  the  Law. 
We  acknowledge,  that  the  law  of  God  (whereof  the  Ten  Com- 
mandments are  an  abridgment)  doth  command  the  best,  the  most 
just,  and  most  perfect  works ;  and  that  man  is  not  only  bound  to 
obey  the  moral  precepts  of  the  law,  but  also,  if  he  should  do  the 
works  of  the  Ten  Commandments  in  such  perfection  and  integrity 
as  the  law  requireth,  that  he  should  indeed  be  counted  just  before 
God  for  his  works,  and  should  obtain  eternal  salvation  by  his  merits. 
But  whereas  some  men  do  think,  that  man  can  come  to  that  state  in 
this  life,  as  to  be  able  by  his  works  not  only  to  fulfil  the  Ten 
Commandments,  but  also  to  do  more  and  greater  works  than  are 
commanded  in  the  law,  (which  they  call  works  of  supererogation,) 
it  is  contrary  to  the  doctrine  of  the  Prophets  and  Apostles,  and  it  is 
repugnant  to  the  judgment  of  the  true  Catholic  Church.  For  the 
law  was  not  given  to  this  end,  to  signify  that  man  might  perfectly 
fulfil  the  commandments  thereof  in  this  life ;  but  to  shew  to  man 
his  imperfection,  and  to  testify  of  the  unrighteousness  of  man,  and 
of  the  wrath  of  God  against  all  men,  and  to  stir  them  up  to 
seek  remission  of  their  sins,  righteousness,  and  salvation,  by  faith  in 
the  only  Son  of  God,  our  Lord  Jesus  Christ.  "By  the  law  cometh 
the  knowledge  of  sin  ;"  Rom.  iii.  20.  and,  "  The  law  is  spiritual, 
but  I  am  cai'nal,  sold  under  sin  ;"  Rom.  vii.  14.  and,  "  The  wisdom 
of  the  flesh  is  enmity  against  God :  for  it  is  not  subject  to  the 
law  of  God,  neither  indeed  can  be;"  Rom.  viii.  7.  and,  "Cursed 
is  every  man,  that  continueth  not  in  all  things  which  are  written  in 
the  book  of  the  law,  to  do  them."  Gal.  iii.  10.  Augustine  saith, 
'This  first  commandment  of  justice,  wherein  we  are  commanded  to 
love  the  Lord  with  all  our  heart,  with  all  our  soul,  and  with  all  our 
mind,  whereupon  foUoweth  that  other  commandment,  of  loving  our 
neighbour,  we  shall  fulfil  in  that  life,  where  we  shall  see  him  face  to 
face.  But  therefore  it  is  even  now  also  commanded  unto  us,  that 
we  might  be  admonished,  what  it  behoveth  us  to  require  by  faith, 
whither  to  send  our  hope  beforehand,  and,  by  forgetting  those 
things  which  are  behind,  what  things  afore  we  should  stretch  ourselves 
unto.  And  hereby,  so  far  as  I  can  judge,  he  hath  profited  much  in 
this  life,  in  that  righteousness  which  is  to  be  perfected,  who  by 
profiting  doth  know,  how  far  he  is  from  the  perfection  of  righte- 


OF    THE    LAW    AND    THE    GOSPEL.  117 

ousness.'  De  Spiritu  et  Literd.  Cap.  36,  And  again,  '  Charity  is  a 
virtue,  whereby  that  is  loved  which  is  to  be  beloved.  This  is  in 
some  greater,  in  others  lesser,  and  in  some  none  at  all.  But  the 
most  absolute  love,  which  now  cannot  be  increased,  so  long  as  a  man 
liveth  here,  is  not  to  be  found  in  any  man.  For  so  long  as  it  may 
be  increased,  that  which  is  less  than  it  ought  to  be,  cometh  of  our 
corruption  :  by  reason  of  which  corruption,  there  is  not  a  just  man  in 
the  earth,  that  doth  good,  and  sinneth  not;  by  reason  of  which 
corruption,  no  flesh  living  shall  be  justified  in  the  sight  of  God ;  for 
which  corruption's  sake,  if  we  say  that  we  have  no  sin,  we  deceive 
ourselves,  and  the  truth  is  not  in  us;  for  which  also,  though  we 
profit  never  so  much,  yet  it  is  necessary  for  us  to  say.  Forgive  us 
our  debts,  although  all  our  words,  deeds,  and  thoughts  are  already 
forgiven  us  in  baptism.'  Ad  Hieronj/mum.  Epist.  29.  And  again, 
'AU  the  commandments  of  God  are  counted  as  done,  when  as 
whatsoever  is  not  done,  is  notwithstanding  pardoned.'  Retractationes. 
Cap.  19.  And  Jerome  saith,  'This  is  only  perfection  unto  men,  if 
they  know  that  they  are  imperfect.  This  is  the  true  wisdom  of  man, 
to  know  that  he  is  imperfect ;  and  (that  I  may  so  speak)  the  perfec- 
tion of  all  just  men  in  the  flesh  is  imperfect.' 

Chapter  8.     Of  the  Gospel  of  Christ. 

Although  many  precepts  of  the  law  of  God  be  contained  in  the 
writings  of  the  Evangelists  and  Apostles,  and  Christ  himself  doth 
teach,  that  we  must  not  render  evil  for  evil,  nor  look  upon  a 
•woman  wantonly,  and  such  like :  yet  we  must  not  think  that  the 
Gospel  of  Christ  is  a  new  law ;  whereby,  as  the  fathers  in  times 
past  were  saved  under  the  Old  Testament  by  the  old  law,  so  men 
now  under  the  New  Testament  should  be  saved  by  a  new  law. 
For  except  a  man  take  the  name  of  the  law  generally  for  doctrine, 
as  the  Prophets  now  and  then  do  use  the  name  of  the  law,  certainly 
the  Gospel  of  Christ  is  not  properly  a  law,  as  Paul  doth  commonly 
use  the  name  of  the  law ;  but  it  is  a  good  and  joyful  message, 
touching  the  Son  of  God,  our  Lord  Jesus  Christ,  that  he  only  is  the 
purger  of  our  sins,  the  appeaser  of  the  wrath  of  God,  and  our 
Redeemer  and  Saviour. 

Neither  are  the  commandments  of  the  law,  which  are  contained 
in  the  Apostles'  writings,  any  new  law ;  but  they  are  an  interpreta- 
tion of  the  old  law,  according  to  the  judgment  of  the  Holy  Ghost  ; 
which  also  were  to  be  seen  before,  and  that  not  obscurely,  in  the 
writings  of  the  Prophets.     But  they  are  repeated  in  the  preaching 


118       THE    SEVENTH     SECTION.        OF    THE    LAW    AND    THE    GOSPKL. 

of  the  Gospel  of  Christ,  that,  the  severity  of  the  law  of  God,  and 
the  corruption  of  our  nature  being  declared,  we  may  be  stirred  up 
to  seek  and  embrace  Christ  revealed  in  his  Gospel,  and  that  we 
may  know  after  what  rule  v/e  are  to  frame  our  life  through  faith 
in  Christ.  Wherefore,  if  we  will  speak  properly  of  the  law  of 
God,  and  the  Gospel  of  Christ ;  as  of  Christ  we  are  not  to  make  a  new 
law-giver,  seeing  that  he  neither  hath  made  a  new  law,  nor  instituted 
a  new  politic  kingdom  in  this  earth ;  so  must  we  not  make  a  new 
law  of  the  Gospel,  which  by  more  hard  and  severe  commandments 
doth  bring  eternal  salvation  to  the  doers  thereof.  But  we  think  it 
to  be  most  certain,  that  the  natural  or  moral  law  of  the  Old  and 
New  Testament,  is  one  and  the  same ;  and  that  neither  the  men 
which  lived  under  the  Old  Testament,  nor  those  which  live  under 
the  New  Testament,  do  obtain  eternal  salvation  for  the  merit  of 
the  works  of  the  law,  but  only  for  the  merit  of  our  Lord  Jesus 
Christ,  through  faith.  Christ  out  of  Isaiah  doth  recite  his  office, 
for  the  which  he  was  sent  into  the  earth  ;  "  The  Spirit  of  the  Lord," 
saith  he,  "  is  upon  me,  because  he  hath  anointed  me ;  he  hath  sent 
me  to  preach  the  Gospel  to  the  poor,  &c."  Luke  iv.  18,  19.  Here 
Christ  teacheth  that  his  proper  office  is,  not  to  make  a  new  law, 
which  should  terrify  and  kill  miserable  sinners,  but  to  preach  the 
Gospel,  which  might  comfort  and  quicken  sinners.  "  When  the  ful- 
ness of  time  was  come,  God  sent  his  Son,  made  of  a  woman,  made 
under  the  law,  that  he  might  redeem  them  which  were  under  the 
law,  and  that  we  by  adoption  might  receive  the  i-ight  of  sons." 
Gal.  iv.  4,  5.  and  in  Acts  xv.  10,  11.  it  is  said;  "Why  tempt  ye 
God,  to  lay  a  yoke  on  the  disciples'  necks,  which  neither  our 
fathers,  nor  we,  were  able  to  bear  ?  But  we  believe  through  the 
grace  of  our  Lord  Jesus  Christ  to  be  saved,  even  as  they,  &c." 
And  Augustine  saith,  '  That  people  which  received  the  Old  Testa- 
ment, was  held  under  certain  shadows  and  figures  of  things,  before 
the  contiing  of  the  Lord,  according  to  the  wonderful  and  most 
orderly  division  of  times.  Yet  therein  was  so  great  preaching  and 
foretelling  of  the  New  Testament,  that  in  the  Evangelical  and 
Apostolic  discipline  (though  it  be  noble  and  divine)  "no  com- 
mandments or  promises  can  be  found,  which  are  wanting  even  in 
those  old  books.'  Contra  Adimantum,  Manichosi  Discipulum.  Cap.  3. 


119 


THE     EIGHTH     SECTION. 

OF  REPENTANCE,  AND  THE  CONVERSION  OF  MAN. 

I. — From  the  latter  Confession  of  Helvetia. 

Chapter  14.      Of  Repentance,  and  the  Conversion  of  Man. 

The  Gospel  hath  the  doctrine  of  repentance  joined  with  it :  for  so 
said  the  Lord  in  the   Gospel,   "  In  my  name  must  repentance  and 
remission  of  sins  be  preached  among  all  nations."  Luke  xxiv.  47. 
By  repentance  we  understand  the   change  of  the  mind  in  a  sinful 
man,  stirred  up  by  the  preaching  of  the  Gospel  through  the  Holy 
Spirit,  and  received  by  a  true  faith  ;  by  which  a  sinful  man  dotheft- 
soons  acknowledge  his  natural  corruption,  and   aU  his  sins,    seeing 
them  convinced  by  the  word  of  God,  and  is  heartilv  grieved  for  them, 
and  doth  not  only  bewail  and  freely  confess  them   before    God   with 
shame,  but  also  doth  loathe  and  abhor  them  with  indignation,  thinking 
seriously  of   present  amendment,  and  of  a  continual  care  of  inno- 
cency  and  virtue,  wherein  to  exercise  himself  holily  all  the  rest  of 
his  life.     And  surely  this  is  true  repentance,  namely,  an  unfeigned 
turning  unto  God  and  to  all  goodness,  and  a  serious  return  from  the 
devil   and   from    all   evil.      Now   we    do    expressly   say,    that   this 
repentance  is  the  mere  gift  of  God,  and  not  the  work  of  our  own 
strength.     For  the  Apostle  doth  will  the  faithful  minister  diligently 
to  "  instruct  those  which  withstand  the  truth,  if  so  be  at  any  time 
the  Lord  may  give  them  repentance,  that  they  may  acknowledge  the 
truth."  2  Tim.  ii.  25.     Also,  the  sinful  woman  in  the  Gospel,  wliich 
washed  Christ's  feet  with  her  tears  ;  and  Peter,  which  bitterly  w^ept 
and  bewailed  his   denial  of  his   Master ;    do  manifestly   shew,  what 
mind  the  penitent  man  should  have,  to  wit,  very  earnestly  lamenting 
his  sins  committed.     Moreover,  the  Prodigal  son,  and  the  Publican 
in  the  Gospel,   that   is  compared  with  the  Pharisee,  do  set  forth 
unto  us   a  most  fit  pattern  of  confessing  our  sins  to  God,     The 
Prodigal  son  said,   "  Father,  I    have    sinned   against   heaven,    and 
against  thee  :  I  am  not  worthy  to  be  called  thy  son  ;  make  me  as  one 
of  thy  hired  servants."  Luke  xv.  18,  19.     The  Publican   also,   not 
daring  to  lift  up  his  eyes  to  heaven,  but  knocking  his  breast,  cried, 
"  God,  be  merciful  unto  me  a  sinner."  Luke  xviii.  13.     And  we 
doubt  not  but  the  Lord  received  them  to  mercy.     For  John  the 
Apostle  saith,  "  If  we  confess  our  sins,  he  is  faithful  and  just  to 
forgive   us   our   sins,    and  to  purge  us  from   all   iniquity.     If  we 


120  THK    EIGHTH     SECTION. 

say  we  have  not  sinned,  we  make  him  a  har,  and  his  word  is  not  in 
us."  1  John  i.  9,  10. 

We  believe,  that  this  sincere  confession  which  is  made  to  God 
alone,  either  pi'ivately  between  God  and  the  sinner,  or  openly  in  the 
Church,  where  that  general  confession  of  sins  is  rehearsed,  is 
sufficient ;  and  that  it  is  not  necessary  for  the  obtaining  of  remission 
of  sins,  that  any  man  should  confess  his  sins  unto  the  priest, 
whispering  them  into  his  ears,  that,  the  priest  laying  his  hands  on 
his  head,  he  might  receive  absolution ;  because  that  we  find  no 
commandment  nor  example  thereof  in  the  Holy  Scripture.  David 
protesteth  and  saith,  "  I  made  my  fault  known  to  thee,  and  my 
unrighteousness  did  I  not  hide  from  thee.  I  said,  I  will  confess 
my  wickedness  to  the  Lord  against  myself,  and  thou  hast  forgiven 
the  heinousness  of  my  sin."  Psal.  xxxii.  5.  Yea,  and  the  Lord, 
teaching  us  to  pray,  and  also  to  confess  our  sins,  said,  "  So  shall  ye 
pray  ;  Our  Father,  which  art  in  heaven,  forgive  us  our  debts,  even  as 
we  forgive  our  debtors."  Matt.  vi.  9;  12.  It  is  requisite,  therefore, 
that  we  should  confess  our  sins  unto  God,  and  be  reconciled  with 
our  neighbour,  if  we  have  offended  him.  And  the  Apostle  James, 
speaking  generally  of  confession,  saith,  "  Confess  each  of  you  your 
sins  one  to  another."  James  v.  16.  If  so  be  that  any  man,  being 
overwhelmed  with  the  burthen  of  his  sins,  and  troublesome  tempta- 
tions, will  privately  ask  counsel,  instruction,  or  comfort,  either  of  a 
minister  of  the  Church,  or  of  any  other  brother  that  is  learned  in 
the  law  of  God,  we  do  not  mislike  it.  Like  as  also  we  do  fully 
allow  that  general  and  pubUc  confession,  which  is  wont  to  be 
rehearsed  in  the  Church,  and  in  holy  meetings,  (whereof  we  spake 
before,)  being,  as  it  is,  agreeable  with  the  Scripture. 

As  concerning  the  keys  of  the  kingdom  of  heaven,*  which  the 
Lord  committed  to  his  Apostles,  they  prate  many  strange  things : 
and  of  these  keys  they  make  swords,  spears,  sceptres,  and  crowns, 
and  full  power  over  mighty  kingdoms,  yea,  and  over  men's  souls  and 
bodies.  But  we,  judging  uprightly  according  to  the  word  of  God, 
do  say  that  all  ministers,  truly  called,  have  and  exercise  the  keys, 
or  the  use  of  them,  when  as  they  preach  the  Gospel ;  that  is  to  say, 
when  they  do  teach,  exhort,  reprove,  and  keep  in  order  the  people 
committed  to  their  charge.  For  so  do  they  open  the  kingdom  of 
God  to  the  obedient,  and  shut  it  against  the  disobedient.  These 
keys  did  the  Lord  promise  to   the  Apostles,  in  Mattliew  xvi.   19  ; 

•  All  these  things,  which  are  spoken  of  the  Keys,  do  properly  pertain  to  the 
Tenth  Section. 


OF    RKPENTANCK    AND    CONVERSION.  121 

and  delivered  them  in  John  xx.  23.  Mark  xvi.  15,  16.  Luke  xxiv. 
47.  when  as  he  sent  forth  his  disciples,  and  commanded  them 
to  preach  the  Gospel  in  all  the  world,  and  to  remit  sins.  The 
Apostle,  in  the  Epistle  to  the  Corinthians,  saith,  that  the  Lord 
"  gave  to  his  ministers  the  ministry  of  reconciliation."  2  Cor.  v.  18. 
And  what  this  was,  he  straightway  maketh  plain,  and  saith,  "  The 
word  or  doctrine  of  reconciliation."  verse  19.  And  yet  more 
plainly  expounding  his  words,  he  addeth,  that  the  ministers  of 
Christ,  do  as  it  were  "go  an  embassage  in  Christ's  name,  as  if  God 
himself  should  by  his  ministers  exhort  the  people  to  be  reconciled  to 
God;"  verse  20;  to  wit,  by  faithful  obedience.  They  use  the  keys, 
therefore,  when  as  they  persuade  to  faith  and  repentance.  Thus 
do  they  reconcile  men  to  God ;  thus  they  forgive  sins ;  thus  they 
open  the  kingdom  of  heaven,  and  bring  in  the  believers ;  much 
differing  herein  from  those,  of  whom  the  Lord  spake  in  the  Gospel, 
"  Woe  unto  you  lawyers,  for  ye  have  taken  away  the  key  of  know- 
ledge :  ye  have  not  entered  in  yourselves,  and  those  that  would 
have  entered,  ye  forbade."  Luke  xi.  52.  Rightly,  therefore,  and 
effectually  do  ministers  absolve,  when  as  they  preach  the  Gospel  of 
Christ,  and  thereby  remission  of  sins  ;  which  is  promised  to  every 
one  that  believeth,  even  as  every  one  is  baptized ;  and  do  testify  of 
it,  that  it  doth  particularly  appertain  to  all.  Neither  do  we  imagine 
that  this  absolution  is  made  any  whit  more  effectual,  for  that 
which  is  mumbled  into  some  priest's  ear,  or  upon  some  man's  head 
particularly;  yet  we  judge  that  men  must  be  taught  diligently  to 
seek  remission  of  sins  in  the  blood  of  Christ,  and  that  every  one 
is  to  be  put  in  mind,  that  forgiveness  of  sins  doth  belong  unto 
him.  But  how  diligent  and  careful  every  penitent  man  ought  to  be 
in  the  endeavour  of  a  new  life,  and  in  slaying  the  old  man,  and 
raising  up  the  new  man,  the  examples  in  the  Gospel  do  teach  us. 
For  the  Lord  saith  to  him,  whom  he  had  healed  of  the  palsy, 
"  Behold  thou  art  made  whole,  sin  no  more,  lest  a  worse  thing  come 
unto  thee."  John  v.  14.  Likewise  to  the  adulterous  woman,  which 
was  delivered,  he  said,  "  Go  thy  way,  and  sin  no  more."  John  viii. 
1 1 .  By  which  words  he  did  not  mean  that  any  man  could  be  free 
from  sin,  while  he  lived  in  this  flesh ;  but  he  doth  commend  unto  us 
diligence  and  an  earnest  care,  that  we  (I  say)  should  endeavour  by 
all  means,  and  beg  of  God  by  prayer,  that  we  may  not  fall  again 
into  sins,  out  of  which  we  are  risen  after  a  manner,  and  that  we  may 
not  be  overcome  of  the  flesh,  the  world,  or  the  devil.  Zaccheus  the 
Publican,  being   received  into  favour   by  the  Lord,  crieth   out    in 


122  THE    EIGHTH    SECTION. 

the  Gospel,  "  Behold,  Lord,  the  half  of  my  goods  I  give  to  the  poor ; 
and  if  I  have  taken  from  any  man  any  thing  by  forged  cavillation,  I 
restore  him  four-fold."  Luke  xix.  8.  After  the  same  manner,  we 
preach  that  restitution  and  mercy,  yea,  and  giving  of  alms,  are 
necessary  for  them  which  do  truly  repent.  And  generally  out  of 
the  Apostle's  words  we  exhort  men,  saying,  "  Let  not  sin  reign  in 
your  mortal  body,  that  ye  should  obey  it  through  the  lusts  thereof. 
Neither  give  ye  your  members,  as  weapons  of  unrighteousness,  to  sin  ; 
but  give  yourselves  unto  God,  as  they  that  are  alive  from  the  dead ; 
and  give  your  members,  as  weapons  of  righteousness,  unto  God." 
Rom.  vi.  12,  13. 

Wherefore,  we  condemn  all  the  ungodly  speeches  of  certain, 
which  abuse  the  preaching  of  the  Gospel,  and  say,  To  return  unto 
God  is  very  easy,  for  Christ  hath  purged  all  our  sins  :  Forgiveness 
of  sins  is  easily  obtained  :  what  therefore  will  it  hurt  to  sin  ? 
and.  We  need  not  take  any  great  care  for  repentance,  &c.  Notwith- 
standing, we  always  teach,  that  an  entrance  unto  God  is  open  for  all 
sinners,  and  that  this  God  doth  forgive  all  the  sins  of  the  faithful, 
only  that  one  sin  excepted,  which  is  committed  against  the  Holy 
Ghost.  Mark  iii.  28,  29.  And  therefore,  we  condemn  the  old  and 
new  Novatians  and  Catharists  ;  and  especially  we  condemn  the  Pope's 
gainful  doctrine  of  Penance  ;  and  against  his  simony,  and  simoniacal 
Indulgences,  we  use  that  sentence  of  Simon  Peter,  "Thy  money 
perish  with  thee,  because  thou  thoughtest  that  the  gift  of  God 
might  be  bought  with  money.  Thou  hast  no  part  or  fellowship  in 
this  matter,  for  thy  heart  is  not  upright  before  God."  Acts  viii.  20,  21 . 
We  also  disallow  those  who  think  that  themselves  by  their  own 
satisfactions  can  make  recompence  for  their  sins  committed.  For 
we  teach  that  Christ  alone,  by  his  death  and  passion,  is  the 
satisfaction,  propitiation,  and  purging  of  all  sins.  Isa.  liii.  4. 
Nevertheless,  we  cease  not  to  urge,  as  was  before  said,  the 
mortification  of  the  flesh  ;  and  yet  we  add  further,  that  it  must  not 
be  proudly  thrust  upon  God,  for  a  satisfaction  for  our  sins ; 
1  Cor.  vui.  8.  but  must  humbly,  as  it  bccometh  the  sons  of  God,  be 
performed,  as  a  new  obedience,  to  shew  thankful  minds  for  the 
deliverance  and  full  satisfaction  obtained  by  the  death  and  satisfac- 
tion of  the  Son  of  God. 

II. — From  the  Confession  of  Bohemia. 
Chapter  5.     Of  Repentance. 
Now  that   we  know  what  sin  is,  in  the  next  place  wc  arc  taught 


OF    RKPENTAXCE    AND    CONVERSION.  123 

concerning  holy  repentance ;  which  doctrine  doth  bring  great 
comfort  to  all  sinner3,  and  generally  is  very  profitable  and 
necessary  to  salvation,  for  all  men ;  as  well  for  Christians  which 
begin  to  learn,  as  for  those  which  have  profited  ;  yea,  even  for  sin- 
ners that  have  fallen,  but  who,  by  the  grace  of  God,  being 
converted,  do  repent.  Of  this  repentance,  John  Baptist  did  preach, 
and  after  him  Christ,  in  these  words,  "  Repent,  for  the  kingdom 
of  God  is  at  hand."  Matt.  iii.  2.  and  iv.  17.  Afterwards  also,  the 
Apostles  preached  thereof  throughout  the  whole  world ;  for  so  it  is 
written,  "  And  thus  it  behoved,  that  repentance  and  remission 
of  sins  should  be  preached  in  his  name  among  all  nations."  Luke 
xxiv.  47.  Now  this  repentance  doth  wholly  arise  out  of  a  true 
knowledge  of  sin,  and  of  the  vsrath  of  God ;  and  to  promote  this 
knowledge,  the  full  and  faithful  efibrts  of  the  ministry  must  be  em- 
ployed, by  preaching  to  lay  open  both  the  doctrine  of  repentance  or 
the  law,  touching  that  righteousness  which  is  due  unto  God,  and  the 
sentence  of  God  pronounced  against  sin ;  and  also  the  doctrine  of 
faith  in  Christ  Jesus,  and  of  that  holy  satisfaction  which  he  hath  made 
for  us  by  sufifering  most  grievous  torments.  This  repentance  and  saving 
conversion  doth  our  merciful  God,  by  his  peculiar  gift,  offer  and 
bestow ;  and  he  writeth  the  same  in  the  hearts  of  the  faithful,  even 
as  he  saith,  "  I  will  give  you  a  new  heart,  and  I  will  put  my  Spirit  in 
the  midst  of  you,  &c.  I  will  cause  you  to  walk  in  my  ways  :" 
Ezek.  xxxvi.  26,  27.  again,  "  That  you  may  repent  of  your  sins, 
and  of  your  idolatry  :"  Ezek.  xviii.  30.  and  again,  "When  I  was 
converted,  I  did  repent."  Jerem.  xxxi.  19. 

This  saving  repentance,  which  doth  differ  very  much  from  the 
repentance  of  Esau  and  Judas,  taketh  its  true  and  right  beginning 
from  this  gift  of  God,  who  bestoweth  it,  and  fi-om  the  sermons  of 
the  word  of  God,  whereby  sin  is  reproved :  and  it  hath  this  in  order 
first,  that  it  is  a  fear  and  terror  of  the  inmost  heart  before  God ;  and 
that,  by  repenting  and  sorrowing,  it  doth  tremble  at  his  just  and 
severe  judgment  and  revengement ;  whereupon  ariseth  a  heavy, 
trembhng,  and  unquiet  conscience,  a  troubled  mind,  a  heart  so 
sorrowful,  careful,  and  bruised,  that  a  man  can  have  no  comfort 
with  himself  and  of  himself,  but  his  soul  is  full  of  all  grief,  sadness, 
anguish,  and  terror ;  whereby  he  is  much  troubled,  because  of  the 
fear  of  that  burning  wrath,  which  he  seeth  in  the  severe  counten- 
ance of  God.  We  have  an  example  in  David,  when  he  saith, 
"There  is  nothing  sound  in  my  flesh,  because  of  thine  anger; 
neither   is   there   rest   in   my   bones,  because   of  mv   sins.     I  am 


124  THE  EIGHTH    SECTION. 

become  miserable,  and  crooked  very  sore :  I  go  mouming  all  the 
day."  Psal.  xxxviii.  3  ;  6.  Such  a  terror  and  true  sense  of  sin  doth 
work  in  the  faithful  an  inward  change  of  the  mind  and  soul,  and 
a  constant  detesting  of  sin,  and  of  the  causes  and  occasions  thereof. 
Hereunto  it  is  straightway  added,  by  diligent  teaching  of  the 
troubled,  terrified,  and  repentant,  that  such  men  ought,  in  a  sincere 
affection  of  the  heart,  with  repentance,  and  an  humble  submission  of 
the  mind,  by  their  confession  and  invocation  to  turn  unto  God, 
and  by  faith  in  Jesus  Christ  our  Lord  to  conceive  sure  and 
undoubted  trust  in  his  mercy,  to  hold  fast  the  apprehended  promise, 
and  to  rely  wholly  thereon ;  and  seeing  they  have  no  righteousness 
of  themselves,  earnestly  and  faithfully  to  desire  of  Divine  grace, 
that  God  would  have  mercy  on  them,  and  vouchsafe  of  his  grace  to 
forgive  them  their  sins,  for  the  Son  and  his  precious  merit's  sake, 
who  was  made  an  atonement  or  reconciliation  for  sin,  1  John  ii- 
2.  yea,  also  a  curse.  Gal.  iii.  13.  that  he  might  make  or  consecrate 
us  as  holy  unto  God.  For  to  such  men  (that  they  may  be  stirred  up 
to  the  greater  confidence)  that  sure  and  precious  promise  is  pro- 
pounded, and  by  preaching  ought  to  be  propounded,  whereby  the 
Lord  doth  say,  *'  Call  upon  me  in  the  day  of  trouble,  and  I  wiU 
deliver  thee :"  Psalm  1.  15.  and  this  they  ought  to  do,  as  often  as 
they  have  need,  and  as  long  as  they  live.  Hereof  the  judgment  of 
St.  Augustine  is  extant,  '  No  man  can  well  meditate  of  repentance, 
except  he  be  persuaded  of  the  mercy  of  God  toward  him ; '  or,  as  he 
also  saith,  '  except  he  hope  for  indulgence.'  De  Penit.  Lib.  1.  Cap.  1. 
Now  all  men  which  do  truly  repent  them  of  their  sins,  and  in 
regard  thereof  are  sorrowful,  and  mis] ike  themselves,  ought  to 
"  cease  from  the  committing  of  evil,  and  learn  to  do  that  which  is 
good :"  for  so  writeth  Isaiah  in  that  place,  Chap.  i.  16,  17.  wherein 
he  exhorteth  to  repentance.  And  John  Baptist,  in  the  like  sort 
admonishing  the  people,  saith,  "  See  that  ye  bring  forth,  or  do,  the 
fruits  worthy  of  repentance;"  Luke  iii.  8.  which  doth  chiefly  consist 
"  in  mortification,  or  putting  off  the  old  man,  and  in  putting  on  the 
new  man,  which  after  God  is  created  in  righteousness,  &c."  Col. 
iii.  8  ;  10.  Ephes.  iv.  22  ;  24.  as  the  Apostolic  doctrine  doth 
signify.     Moreover,    the    penitent  *    are   taught   to    come   to   the 

•  Understand  those  penitents,  whose  sins  are  examined  in  the  ecclesiastical 
jxulgment ;  who  are  enjoined  to  give  a  testimony  of  their  repentance,  till 
the  sentence  of  absolution  be  pronounced:  yet  so,  that  every  Church  may 
keep  her  liberty,  both  in  this  kind  of  examination,  and  also  in  the  testimony  of 
repentance,  and  the  administration  of  private  absolution. 


OF    REPENTANCE    AND    CONVERSION.  125 

physicians  of  their  souls,  and  before  them  to  confess  their  sins  to 
God :  yet  no  man  is  commanded  or  urged  to  tell  and  reckon  up  his 
sins  :  but  this  thing  is  therefore  used,  that  by  this  means  every  one 
may  declare  their  grief  wherewith  they  be  troubled,  and  how  much 
they  mislike  themselves  for  their  sins,  and  may  specially  seek,  and 
know  that  they  obtain  of  their  God,  counsel  and  doctrine,  how  they 
may  hereafter  avoid  them,  and  get  instruction  and  comfort  for  their 
troubled  consciences,  and  absolution  by  the  power  of  the  keys,  and 
remission  of  sins  by  the  ministry  of  the  Gospel  instituted  of 
Christ.  And  when  these  things  are  performed  to  them  of  the 
ministers,  they  ought  to  receive  them  at  their  hands  with  confidence, 
as  a  thing  appointed  of  God  to  profit  and  to  do  service  unto  them 
for  their  saving  health,  and  without  doubting  to  enjoy  the  remission 
of  their  sins,  according  to  the  word  of  the  Lord,  "  Whose  sins  ye 
remit,  they  are  remitted."  John  xx.  23.  And  they,  relying  upon 
this  undoubted  faith,  ought  to  be  certain  and  of  a  resolute  mind, 
that  through  the  ministry  of  those  keys,  concerning  the  power  of 
Christ,  and  his  word,  all  their  sins  be  forgiven  them.  And  there- 
fore they  which  by  this  means  and  order  obtain  a  quiet  and  joyful 
conscience,  ought  to  shew  themselves  thankful  for  this  heavenly 
bountifulness  in  Christ ;  neither  must  they  receive  it  in  vain,  or 
return  again  to  their  sins ;  according  to  that  faithful  exhortation  of 
Christ,  wherein  he  commandeth  us  to  take  heed  :  "  Behold  thou  art 
made  whole ;  sin  no  more,  lest  a  worse  thing  happen  unto  thee  :" 
John  V.  14.  and,  "  See  that  thou  sin  no  more."  John  viii.  II. 

Now  the  foundation,  whereon  the  whole  virtue  and  efficacy  of  this 
saving  repentance  doth  stay  itself,  is  the  merit  of  the  torments  of 
death,  and  of  the  resurrection  of  our  Lord  and  Saviour ;  whereof  he 
himself  saith,  "  These  things  it  behoved  Christ  to  suffer,  and  to  rise 
again  the  third  day,  and  that  repentance  and  remission  of  sins 
should  be  preached  in  his  name  to  all  people  ;"  Luke  xxiv.  46,  47. 
and  again,  "  Repent,  and  beUeve  the  Gospel."  Mark  i.  15. 

Also  they  teach,  that  they,  whose  sin  is  public,  and  therefore 
a  public  ofience,  ought  to  give  an  external  testimony  of  their 
repentance,*  when  God  doth  give  them  the  spirit  of  repentance ;  and 
that  for  this  cause,  that  it  may  be  an  argument  and  testimony, 
whereby  it  may  be  proved  or  made  evident,  that  sinners  which  have 
fallen,  and  do  repent,  do  truly  turn  themselves  again ;  also  that  it 
may  be  a  token  of  their  reconciliation  with  the  Church,  Luke  xvii. 

•  See  the  Note  that  doth  immediately  go  before  this. 


126  THE    EIGHTH    SECTION. 

14.  and  their  neighbour,  Mark  v.  19.  and  an  example  unto  others, 
which  they  may  fear  and  reverence.  1  Tim.  v.  20. 

Last  of  all,  the  whole  matter  is  shut  up  with  this  or  such-like 
clause  of  admonition,  "  That  every  one  shall  be  condemned,  whoso- 
ever he  be,  which  in  this  life  doth  not  repent  in  the  name  of  our 
Lord  Jesus  Christ,  according  to  that  sentence  pronounced  by  Christ, 
"  Except  ye  repent,  ye  shall  all  in  like  sort  perish,"  as  they  did, 
who  were  slain  with  the  fall  of  the  tower  of  Siloam.  Luke  xiii.  4,  5. 

Chapter  20.  Of  the  Time  of  Grace. 
Furthermore,  among  all  other  things  they  teach  concerning  the 
time  of  grace,  and  the  fatherly  visitation,  that  men  may  learn  to 
consider,  that  all  that  time  of  age  they  lead  in  this  life,  is  given 
them  of  God  to  be  a  time  of  grace,  in  the  which  they  may  seek 
their  Lord  and  God,  his  grace  and  mercy,  and  that  they  may  be 
loved  of  him,  and  by  this  means  obtain  here  their  salvation  in  Christ. 
Whereof  the  Apostle  also  made  mention  in  his  sermon,  which  he 
preached  at  Athens,  saying,  "  God  hath  assigned  unto  men  the 
times  which  were  ordained  before,  and  the  bounds  of  their  habitations, 
that  they  should  seek  the  Lord,  if  so  be  they  might  have  groped 
after  him,  and  found  him."  Acts  xvii.  26,  27.  And  by  the  Prophet 
Isaiah  the  Lord  saith,  "In  an  acceptable  time  have  I  heard  thee,  and 
in  the  day  of  salvation  have  I  helped  thee."  Isa.  xlix.  8.  "  Behold 
now,"  saith  St.  Paul,  "  is  the  acceptable  time,  now  is  the  day  of 
salvation."  2  Cor.  vi.  2.  Therefore,  at  all  times  the  people  be 
admonished,  that  whilst  they  live  on  the  earth,  and  are  in  good 
health,  and  have  in  their  hands,  and  do  presently  enjoy,  the  time  of 
grace  offered  by  God,  they  should  truly  repent,  and  begin  the 
amendment  of  their  life,  and  be  reconciled  unto  God ;  that  they 
would  stir  up  their  conscience  by  faith  in  Christ,  and  quiet  it  by  the 
ministry  of  the  Gospel  in  the  Church,  and  herein  confirm  themselves, 
that  God  is  merciful  unto  them,  and  remitteth  all  their  sins  for 
Christ  his  sake.  Therefore,  when  they  are  confirmed  in  this  grace, 
which  is  ofi'ered  them  to  establish  and  confirm  their  calling,  and  do 
faithfully  exercise  themselves  in  good  works,  then  at  the  length  tliey 
are  also  in  an  assured  hope  to  look  for  a  comfortable  end  ;  and  they 
must  certainly  persuade  themselves,  that  their  souls  shall  assuredly  be 
carried  by  the  Angels  into  heaven,  and  eternal  rest,  as  was  the  soul 
of  that  godly  Lazarus ;  Luke  xvi.  22.  that  they  may  be  there,  where 
their  Lord  and  Redeemer  Jesus  Christ  is  ;  John.  xii.  2G.  and  xiv.  36. 
and  xvii.  24.  and  that  afterward,  in  the  dav  of  resurrection,  the  soul 


OF    REPENTANCE    AND    CONVERSION.  1*27 

shall  be  joined  again  with  the  body,  to  take  full  possession  of  that 
joy  and  eternal  glon',  which  cannot  be  expressed  in  words.  For 
"  they  shall  not  come  into  condemnation,"  John.  v.  24.  but  by  making 
a  way  through  it,  they  shall  pass  with  great  joy  from  death  into  hfe. 
The  epistle  to  the  Hebrews,  to  stir  us  up  to  use  such  exhortations, 
saith,  "Exhort  yourselves  among  yourselves:"  Heb.  x.  25. 
"  Exhort  ye  one  another  daily,  so  long  as  it  is  said.  To-day  :  let  no 
man  among  you  be  hardened  by  the  deceit  of  sin:"  Heb.  iii.  13. 
"  For  we  enter  into  the  rest,  wliich  have  believed  ;"  Heb.  iv.  3.  that 
is,  which  have  obeyed  the  voice  of  God,  while  we  had  time  given  us. 
On  the  other  side,  we  must  also  hold  this  most  assuredly,  that  if  any 
man,  being  polluted  with  sins,  and  filthy  deeds,  manifestly  contrary 
to  virtue,  do  in  dying  depart  out  of  this  world  without  true  repen- 
tance and  faith,  his  soul  shall  certainly  go  into  hell,  as  did  the 
soul  of  that  rich  man  who  wanted  faith ;  in  the  bottomless  pit 
whereof  there  is  no  drop  of  grace  ;  and  that  in  the  day  of  judgment, 
that  most  terrible  voice  of  the  Son  of  God,  sounding  in  his  ears, 
shall  be  heard,  wherein  he  shall  say,  "  Depart  from  me,  ye  cursed, 
into  everlasting  fire,  which  is  prepared  for  the  devil  and  his  angels." 
Matt.  XXV.  41.  "  For  they  which  have  done  evU,  shall  come  forth 
to  the  resurrection  of  judgment."  John  v.  29. 

Therefore  in  teaching,  they  do  continually  urge  this,  that  no  man 
defer  repentance  and  turning  unto  God,  till  he  come  to  be  old,  or 
till  he  heth  sick  in  his  bed ;  and  in  the  mean  time  boldly  practise 
his  wantonness  in  sins,  and  in  the  desires  of  the  flesh  and  the  world : 
because  it  is  written,  "  Do  not  say.  The  abundant  mercy  of  the  Lord 
will  purge  my  sins  :  for  mercy  and  wrath  do  hasten  with  him,  and 
his  indignation  shall  lie  upon  the  sinners.  Make  no  tarrying  to 
turn  unto  the  Lord,  and  put  not  off  from  day  to  day.  For  suddenly 
shall  the  wrath  of  the  Lord  break  forth,  and  in  thy  security 
thou  shalt  be  destroyed,  and  thou  shalt  perish  in  time  of  vengeance." 
Ecclus.  V.  6,  7. 

But  that  especially  is  a  most  dangerous  thing,  if  any  man,  after 
he  hath  received  the  gift  of  the  grace  of  God,  (and  that  in  the 
testimony  of  a  good  conscience,)  doth  of  set  purpose  and  wantonly 
sin,  and  contemn,  and  make  no  account  of  all  those  exhortations  and 
allurements,  proceeding  out  of  a  loving  heart ;  and  that  to  this  end, 
that  he  may  in  time  think  on  that  which  is  for  his  health,  and  repent ; 
and  moreover  doth  persist  in  a  bold  and  bhnd  persuasion  of  the 
mercy  of  God,  and,  trusting  thereto,  doth  sin,  and  doth  confidently 
abuse  it,  and  goeth  forward  in  that  sort  without  repentance,  even 


128  THE    EIGHTH    SECTION. 

unto  the  last  pinch,  and  then  beginneth,  being  forced  thereunto  by 
the  terrors  of  death  and  the  fear  of  infernal  punishments,  so  late  to 
convert  himself,  and  to  call  for  the  mercy  of  the  Lord,  as  when  the 
severe  and  intolerable  anger  of  the  Lord  waxeth  hot,  and  punish- 
ments rush  and  break  forth,  as  doth  the  great  violence  of  floods 
which  cannot  be  resisted.  Prov.  i.  24 — 31.  Isaiah  xxx.  12  — 14. 
Therefore,  of  such  a  man  (which  thing  we  speak  with  sorrow)  it  is 
hard  to  believe  that  he  can  truly  repent ;  and  therefore  it  is  to  be 
doubted,  lest  that  be  fulfilled  in  him,  which  the  Lord  doth  threaten 
by  the  Prophet  Micah,  that  instead  of  grace  he  shall  feel  the 
wrath  of  God,  and  that  it  will  come  to  pass,  that  the  wrath  of  God 
shall  slay  him.  For  in  a  fearful  speech  doth  he  say  thus,  "Then 
shall  they  cry  unto  the  Lord,  but  he  will  not  hear  them,  but  he  will 
hide  his  face  from  them  at  that  time,  because  they  have  continually 
lived  wickedly."  Mic.  iii.  4.  Yea,  the  Lord  himself  saith, 
"  Although  they  cry  in  mine  ears  with  a  loud  voice,  yet  will  I  not 
hear  them  ;"  Ezek.  viii.  18.  "  seeing  they  would  not  hear  my  voice  ;  " 
Jer.  xiii.  11.  "when  as  aU  the  day  long  I  spread  out  my  hands  unto 
them,"  Isaiah  Ixv.  2.  and  gave  them  large  time  and  space  for  grace. 
For  the  which  cause,  the  Holy  Ghost  crieth  out,  and  saith,  "  To-day 
if  ye  will  hear  his  voice,  harden  not  your  hearts,  as  in  the  grieving 
in  the  day  of  that  temptation  in  the  wilderness."  Psal  xcv.  7,  8. 

Therefore,  according  to  all  these  things,  our  men  do  diligently, 
and  out  of  the  grounds  of  the  Scripture,  exhort  that  every  man  do 
in  time  use  and  follow  this  faithful  counsel  and  necessary  doctrine ; 
that  so  he  may  turn  away  the  fear  of  this  most  heavy  danger,  yea, 
that  he  do  not  betray  the  health  of  his  own  soul.  For  undoubtedly 
this  horrible  danger  is  greatly  to  be  feared,  lest  whosoever  he  be 
that  doth  rashly  or  stubbornly  contemn  or  neglect  this  time  of  grace, 
so  lovingly  granted  of  the  Lord,  he  do  receive,  and  that  worthily, 
that  reward  of  eternal  punishment,  which  is  due  thereunto  :  even  as 
St.  Ambrose  also,  amongst  many  other  things  which  he  handleth 
diversely  to  this  pui-pose,  doth  thus  write,  and  in  these  words  :  '  If  any 
man  at  the  very  point  of  death  shall  repent,  and  be  absolved,  (for 
this  could  not  be  denied  unto  him,)  and  so  departing  out  of  this  life 
dieth,  I  dare  not  say  that  he  departeth  hence  in  good  case  :  I  do  not 
affirm  it,  neither  dare  I  affirm  or  promise  it  to  any  man,  because  I 
would  deceive  no  man,  seeing  I  have  no  certainty  of  him.  Do  I 
therefore  say  that  he  shall  be  damned  ?  Neither  do  I  say  that  he 
shall  be  delivered.  For  what  other  thing  I  should  say,  I  know  not. 
Let  him  be  commended  to  God.     Wilt  thou  then,  O  brother,   be 


OF    REPENTANCE    AND    CONVERSION.  129 

freed  from  doubting  ?  repent  whilst  thou  art  in  health.  If  thou 
wilt  repent  when  thou  canst  not  sin,  thy  sins  have  left  theo,  and  not 
thou  thv  sins.'  De  Pccnitentid.  (qui  Aitgustini  esse putatur. )  Lib.  3. 

Yet  that  no  man  may  despair,  they  teach  this  also,  that  if  any 
man  in  the  last  hour  of  his  life  shew  signs  of  true  repentance, 
which  thing  doth  fall  out  very  seldom,  (for  that  is  certainly  true 
which  is  written  in  the  Epistle  to  the  Hebrews,  "  And  this  wiU  we 
also  do,  so  that  God  give  us  leave  to  do  it ;"  Heb.  vi.  3.)  that  such 
an  one  is  not  to  be  deprived  of  instruction  comfort,  absolution,  or 
remission  of  sins.  For  the  time  of  grace  doth  last,  so  long  as  this 
life  doth  last :  wherefore,  so  long  as  we  live  here,  it  is  meet  that  we 
should  think  of  that  Prophetical  and  Apostolical  sentence,  "  To  day, 
seeing  ye  have  heard  his  voice,  harden  not  your  hearts."  Heb.  iii.  7  ;  15. 
Now  herein  do  our  men  labour,  and  endeavour  themselves  most  ear- 
nestly, that  all  men  may  obey  this  loving  commandment  and  counsel, 
and  that  they  speedily  repent,  before  the  sun  be  darkened  after  a  strange 
manner,  and  the  hUls  be  overwhelmed  with  darkness  ;  and  that,  laving 
sin  aside,  they  would  turn  themselves  to  God,  by  flying  unto  him  in 
true  confidence,  and  with  a  constant  invocation  from  the  bottom  of 
the  heart ;  and  that  they  do  their  faithful  endeavour,  that  they  not 
be  repelled  from  the  glory  of  eternal  life,  but  that  they  mav  live 
with  Christ  and  his  Church  in  this  life  for  a  time,  and  in  the  other 
life  for  ever.  Amen. 

HI. — From  the  Confession  of  Scotland. 
Article  12.  Of  Faith  in  the  Holy  Ghost. 
This  faith,  and  the  assurance  of  the  same,  proceedeth  not  from 
flesh  and  blood ;  that  is  to  sav,  from  no  natural  powers  within  us ; 
but  is  the  inspiration  of  the  Holy  Ghost;  Matt.  xvi.  17  ;  John  xiv. 
2G ;  XV.  2G ;  and  xvi.  13;  whom  we  confess  God,  equal  with  the 
Father  and  with  the  Son;  Acts  v.  3,  4.  who  sanctifieth  us,  and 
bringeth  us  into  all  verity  by  his  own  operation  ;  without  whom  we 
should  remain  for  ever  enemies  to  God,  and  ignorant  of  his  Son 
Christ  Jesus.  For  of  nature  we  are  so  dead,  so  blind,  and  so  per- 
verse, that  neither  can  we  feel  when  we  are  pricked,  see  the  light 
when  it  shineth,  nor  assent  to  the  will  of  God  when  it  is  revealed, 
unless  the  Spirit  of  the  Lord  quicken  that  which  is  dead,  remove  the 
darkness  from  our  minds,  and  bow  our  stubborn  hearts  to  the 
obedience  of  his  blessed  wiU.  And  so,  as  we  confess  that  God  the 
Father  created  us,  when  we  were  not ;  Psalm  c.  3.  as  his  Son  our 
Lord  Jesus  redeemed  us,  when  we  were  enemies  to  him  ;  Rom.  v.  10. 

K 


130  THE    EIGHTH    SECTION. 

SO  also  do  we  confess,  that  the  Holy  Ghost  doth  sanctify  and  re- 
generate us,  without  all  respect  of  any  merit  proceeding  from  us,  be 
it  before,  or  be  it  after  our  regeneration.  Rom.  v.  8.  To  speak  this 
one  thing  yet  in  more  plain  words  :  as  we  willingly  spoil  ourselves  of 
all  honour  and  glory  of  our  own  creation  and  redemption,  so  do  we 
also  of  our  regeneration  and  sanctification ;  for  of  ourselves  we  are 
not  sufficient  to  think  one  good  thought ;  2  Cor.  iii.  5  ;  but  he  who 
hath  begun  the  work  in  us,  is  only  he  that  continueth  in  us  the 
same,  Phil.  i.  6.  to  the  praise  and  glory  of  his  undeserved  grace. 
Eph.  i.  6. 

IV.  —  From  the  Confession  of  Augsburg. 
Article  11. 
Touching  repentance,  they  teach,  that  such  as  have  fallen 
after  baptism  may  find  remission,*  at  what  time  they  return 
again:  and  that  the  Church t  is  bound  to  give  absolution  unto 
such  as  return  by  repentance.  Now  repentance,  or  the  conversion  of 
the  ungodly,  standeth  properly  of  these  two  parts.  The  one  is  con- 
trition ;  that  is,  a  terror  stricken  into  the  conscience  through  the 
acknowledgment  of  sin,  wherein  we  do  both  perceive  God's  dis- 
pleasure, and  are  grieved  that  we  have  sinned ;  and  do  abhor  and 
eschew  sin,  according  as  Joel  pi'eacheth,  "  Rend  your  hearts,  and  not 
your  gai'ments,  and  turn  unto  the  Lord  your  God,  &c."  Chap.  ii. 
13.  The  other  part  is  faith  ;  which  is  begotten  in  us  by  the  Gospel, 
or  by  absolution,  and  doth  believe  that  the  sins  are  undoubtedly 
forgiven  for  Clunst's  sake,  and  doth  comfort  the  conscience,  freeing  it 
from  fears.  Of  which  faith  speaketh  St.  Paul,  when  he  saith,  "  Being 
justified  by  faith,  we  have  peace  with  God."  Rom.  v.  1 .  Afterward 
there  must  follow  the  good  fruits  of  repentance,  that  is,  obedience 
imto  God  ;  according  to  that  saying,  "  We  are  debtors,  not  to  the 
flesh,  to  live  after  the  flesh :  for  if  ye  live  after  the  flesh,  ye  shall 
die  :  but  if  by  the  Spirit  ye  mortify  the  works  of  the  flesh,  ye  shall 
live."  Rom.  viii.  12,  13. 

*  Yea,  and  it  may  indeed  be  given  to  those  which  do  truly  repent. 

t  That  is,  the  presbytery,  or  the  college  which  doth  represent  the  Church,  as 
Matthew  xviii.  17.  Therefore,  this  cannot  be  fitly  mulerstood  cither  of  all 
kind  of  sinners,  or  else  of  private  absolution ;  but  only  of  those  which  were 
first  bound  by  the  presbytery.  For  certainly  the  whole  assembly  of  the 
Church  cannot  be  said  to  absolve  the  penitent,  (which  thing  is  part  of  the  holy 
ministry,  as  shall  liereafter  be  made  evident  in  the  Eleventh  Section;)  but  to 
gather  together  to  itself  those  who  make  satisfaction,  so  much  as  in  it  lieth  : 
to  wit,  by  its  own  consent  and  approbation. 


OF    REPENTANCE    AND    CONVERSION.  131 

They  condemn  the  Novatians,  which  would  not  absolve  them, 
which,  having  fallen  after  baptism,  returned  to  repentance.  They  con- 
demn also  those  that  teach  not  that  remission  of  sins  cometh  freely 
by  faith  for  Christ's  sake ;  but  labour  to  prove  that  remission  of  sins 
Cometh  by  the  worthiness  of  contrition,  of  charity,  or  of  some  other 
works  ;  and  would  have  mens'  consciences  in  time  of  repentance  to 
doubt  whether  they  may  obtain  remission,  and  do  say  plainly,  that 
this  doubting  is  no  sin.  Likewise  they  condemn  those  which  teach 
that  canonical  satisfactions  are  necessary  to  redeem  eternal  pains,  or 
the  pains  of  purgatory :  though  we  are  of  that  mind,  that  the 
calamities  of  this  life  may  be  assuaged  by  good  w^orks,*  as  Isaiah, 
teacheth,  (chap.  Iviii.  7 — 14.)  "  Break  thy  bread  unto  the  hungry, 
and  the  Lord  shall  give  thee  rest  continually."  Besides  they  con- 
demn the  Anabaptists, t  who  deny  that  they  that  are  once  justified 
can  again  lose  the  Spirit  of  God.  Also  they  condemn  those  that 
stiffly  hold,  that  some  may  attain  to  such  a  perfection  in  this  hfe,  as 
that  they  cannot  sin  any  more. 

This  Eleventh  Article  ice  find,  in  some  Editions,  placed  in  the  Tivelfth 
place ;  and  after  the  first  period  wejind  these  words:  — 
Now  repentance  consisteth  properly  of  these  two  parts.  One  is 
contrition,  or  terrors  stricken  into  the  conscience  through  the  sight 
of  sin  :  the  other  is  faith,  which  is  conceived  by  the  Gospel,  or  by 
absolution,  and  doth  believe  that  for  Christ's  sake  the  sins  be  forgiven, 

*  Yet  not  for  as  though  any  good  works  did  deserve  this  mitigation,  but  it  is 
of  the  mere  mercy  and  grace  of  God. 

f  We  also  do  condemn  the  Anabaptists,  although  we  do  deny  that  they 
which  are  once  justified  do  altogether  lose  the  Holy  Ghost;  but  yet  not  so, 
as  they  do  deny  it.  For  they  confound  the  Holy  Ghost,  not  only  with  the 
spirit  of  the  flesh,  but  also  \\nth  those  satanical  furies,  wherewith  they  be 
tossed.  Again,  neither  do  they  know,  neither  will  they  know,  what  faith  is, 
and  who  are  indeed  justified.  But  we  do  teach,  that  the  Holy  Ghost  is  to  be 
discerned  by  the  word  of  God  (that  is,  by  the  Prophetical  and  Apostolical 
writings)  from  the  spirit  of  darkness,  although  he  do  transform  himself  into 
an  angel  of  light.  And  we  distinguish  the  gifts  of  the  Holy  Ghost,  which  are 
without  repentance,  (to  wit,  the  Spirit  of  adoption,  and  an  assured  persuasion, 
which  is  proper  to  the  elect,  and  to  those  that  are  justified,)  from  the  temporal 
gifts;  of  which  sort  is  that  counterfeit  or  resemblance  of  faith,  to  wit,  a  tem- 
porary faith.  Neither  do  we  deny,  that  the  motions,  even  of  those  gifts  which 
are  without  repentance,  are  discontinued,  and  sometimes  almost  extinguished  ; 
yet  so,  that  the  very  true  root,  being  once  planted  in  those  that  be  truly 
justified,  doth  persevere  in  them  without  repentance  even  to  the  end.  Of  which 
matter  we  have  likewise  spoken  above,  in  the  Fourth  Section,  the  first  obser- 
vation upon  the  Confession  of  Saxony. 

K  2 


13-2 


THE    EIGHTH    SECTION. 


and  comforteth  the   conscience,   and  freetli  it  from  terrors.     Then 
there  must  follow  good  works,  which  are  fruits  of  repentance. 

They  condemn  the  Anabaptists,  who  deny  that  men  once  justified 
can  lose  the  Spirit  of  God,  and  do  stiffly  hold  that  some  men  may 
attain  to  such  a  perfection  in  this  life,  that  they  can  sin  no  more. 
In  like  case  the  Novatians  are  condemned,  which  would  not  absolve 
such  as  had  fallen  after  baptism,  though  they  returned  to  repentance. 
They  also  that  teach  that  remission  of  sins  is  obtained  for  our  own 
love  or  good  works,  and  such  as  teach  that  canonical  satisfactions 
are  necessary  to  redeem  everlasting  or  purgatory  pains,  are  wholly 
misliked  of  us. 

Article  12. 

Concerning  confession  of  sins,  they  teach  that  private  absolution 
is  to  be  retained  still  in  the  Churches,  though  it  be  a  needless  thing 
in  confession  to  make  a  rehearsal  of  the  sins.  For  it  is  an 
impossible  thing  to  reckon  up  all  a  man's  offences  ;  according  as  the 
Psalmist  saith,  "  Who  doth  understand  his  faults  ?  "  &c.  Psalm 
xix.  12. 

This  Twelfth  Article  we  find  in  the  place  of  the  Eleventh,  in  some 
Editions  ;  it  is  word  for  word  the  same,  but  that  the  last  words  are 
thus  set  down  :  — 

Though  a  reckoning  up  of  all  sins  be  not  necessaiy.  For  it  is 
impossible;  as  the  Psalmist  saith,  &c.  Psalm  xix.  12. 

Article  3.      Of  Abuses. — Of  Confession. 

The  Divines  and  Canonists  have  cast  a  great  mist  of  darkness 
chiefly  upon  this  point  of  Christian  doctrine  touching  repentance  :  as 
not  only  their  books  do  testify,  but  also  the  consciences  of  all  the 
godly ;  which  do  confess  that  the  intricate  and  endless  disputations 
of  the  Divines,  and  the  infinite  traditions  about  the  matter  of  re- 
pentance, were  even  a  fearful  raking  of  their  consciences.  For  they 
do  nowhere  teach  any  certainty,  how  remission  of  sins  is  obtained. 
And  as  for  faith,  there  is  no  word  amongst  them.  Yea,  they  bid 
men  to  be  always  in  doubt  of  remission  of  sins.  Afterward,  they 
torment  mens'  consciences,  with  a  harsh  reckoning  up  of  their  faults, 
and  with  satisfactions.  For  what  a  snare  unto  a  man's  conscience 
was  the  tradition,  which  requireth  them  to  reckon  up  all  their  sins ! 

As  for  satisfactions,  they  did  obscure  and  darken  the  benefit  of 
Christ ;  because  that  even  the  learned  among  them  did  imagine  that 


OP  REPENTANCE  AND  CONVERSION.  133 

eternal  death  was  recompensed  by  them.  But  the  unlearned  were 
persuaded  that  forgiveness  of  the  fault  was  purchased  by  such  deeds. 
What,  that  their  services  for  the  most  part  were  not  commanded  of 
God  ?  as  babbling  of  prayers,  invocation  of  saints,  pilgrimages,  and 
such  like  stuff  ?  Thus  was  the  pure  doctrine  of  repentance  over- 
whelmed with  an  huge  heap  of  unprofitable  and  evil  opinions.  And 
it  is  manifest  that  the  godly,  in  many  ages  past,  have  greatly  wished 
that  this  doctrine  had  been  more  purely  taught. 

Furthermore,  it  is  especially  needful  that  the  doctrine  of  repent- 
ance should  be  taught  in  the  Church  most  purely  and  sincerely. 
Therefore  our  divines  have  laboured  to  clear  this  point  as  much  as 
might  be.  And  surely  they  have  so  opened  and  cleared  it,  that  the 
soundest,  even  amongst  our  adversaries,  do  confess,  that  in  this 
matter  they  have  well  deserved  of  the  church.  For  we  do  simply 
and  plainly,  without  any  sophistry,  lay  forth  that  which  the  Gospel 
teacheth  touching  repentance ;  that  men  may  perceive  how  they  must 
return  unto  Christ ;  by  what  means  remission  of  sin  is  obtained ; 
what  worship  and  what  works  do  please  God. 

First,  we  teach  that  contrition  is  requisite  ;  that  is,  the  true  ter- 
rors and  sorrows  of  the  mind,  which  feeleth  the  wrath  of  God,  is 
grieved  for  sin  committed,  and  ceaseth  to  do  evil.  And  though 
these  sorrows  be  requisite,  yet  must  we  know  that  remission  of  sins 
is  not  granted  for  the  worthiness  of  contrition,  or  of  these  sorrows  : 
but  we  must  join  faith  with  them,  that  is,  a  trust  and  confidence  of 
mercy  promised  for  Christ's  sake  ;  and  we  must  hold  that  our  sins 
are  freely  forgiven  for  Christ's  sake. 

When  we  once  are  comforted  in  these  terrors  by  faith,  we  do  un- 
doubtedly obtain  remission  of  sins,  as  we  have  said  before.  And 
this  faith  our  minds  do  conceive  by  the  Gospel;  also  by  abso- 
lution, which  preacheth  and  applyeth  the  Gospel  unto  distressed 
consciences.  And  for  this  cause  do  our  divines  teach  that  private 
absolution  is  to  be  retained  in  the  Church  ;*  and  they  set  out  the  dig- 
nity of  it,  and  the  power  of  the  keys,  with  true  and  very  large  com- 
mendations :  namely,  because  the  power  of  the  keys  doth  dispense 
the  Gospel,  not  only  to  all  in  general,  but  also  to  every  one  in  par- 
ticular ;  as  Christ  saith,  "  Thou  hast  won  thy  brother ;"  Matt,  xviii, 

*  How  far,  and  upon  what  condition,  private  absolution  is  to  be  retained  in 
the  church,  we  have  declared  a  little  before  in  the  first  observation  upon  the 
Confession  of  Bohemia.  But  here  it  is  indeed  a  wonder,  to  have  that  applied 
to  the  use  of  the  keys,  which  Christ  spake  of  private  admonition  between 
private  persons;  to  wit,  "Thou hast  gauied  thy  brother."  Matt,  xviii.  15. 


134  THE    EIGHTH    SECTION. 

1 5.  and  because  we  must  believe  the  voice  of  the  Gospel,  which  is 
dispensed  unto  us  in  absolution  by  the  ministry  of  the  Church,  no 
otherwise  than  a  voice  sounding  from  heaven. 

This  whole  benefit  of  absolution,  and  of  this  ministry,  hath  here- 
tofore been  whoUy  obscured  with  the  false  opinions  of  such  as  taught 
that  absolution  was  naught  worth  without  sufficient  contrition ;  and 
did  afterwards  will  men  to  misdoubt  of  absolution,  because  no  man 
knew  whether  his  contrition  were  sufficient  or  not.  What  else  was 
this,  but  quite  to  take  away  from  all  consciences  the  comfort  of  the 
Gospel ;  and  to  remove  out  of  the  church,  and  clean  to  abolish,  the 
ministry  of  the  Gospel,  or  the  power  of  the  keys  ?  Who  doth  not 
see  that  these  pernicious  errors  are  worthily  reproved  .'' 

Now,  seeing,  that  confession  yieldeth  a  place  where  to  bestow 
absolution  in  private  ;  and  this  custom  doth  uphold  the  understanding 
of  the  power  of  the  keys  and  remission  of  sins  among  the  people : 
besides,  seeing  that  this  conference  availeth  much  for  admonishing 
and  instructing  of  men :  therefore  we  do  duly  retain  confession  in 
our  churches ;  yet  so  as  that  we  teach,  that  reckoning  up  of  the 
faults  is  not  necessary  by  God's  Law,  and  that  men's  consciences 
are  not  to  be  clogged  with  it.  For  there  is  no  commandment  in  all 
the  Apostles'  writings,  sounding  that  way.  Again,  this  rehearsing  of  all 
one's  sins  is  a  thing  impossible ;  according  to  that  in  the  Psalm, 
(Ps.  xix.  12.)  "  Who  can  understand  his  faults  ?"  and  Jeremiah  saith, 
(chap.  xvii.  9.)  "  The  heart  of  man  is  corrupt  and  unsearchable."  But 
if  no  sins  could  be  forgiven,  but  such  as  are  reckoned  up,  mens'  con- 
sciences could  never  be  at  rest ;  because  they  neither  see,  nor  call  to 
mind,  the  greatest  number  of  them.  Whereby  it  may  easily  be 
gathered,  that  the  ministry  of  absolution  and  remission  of  sins  doth 
not  depend  upon  the  condition  of  numbering  them  all  up. 

The  ancient  writers  also  do  testify  that  this  counting  of  sins  by 
tale  is  a  thing  needless.  Chrysostom,  in  the  Epistle  to  the 
Hebrews,  saith,  *  Let  us  reckon  of  it,  that  we  have  sins ;  and  let  not 
the  tongue  alone  utter  it,  but  the  conscience  within  us  also.  And 
let  us  not  barely  say  we  are  sinners  ;  but  let  us  reckon  up  our  sins 
particularly.  I  do  not  bid  thee  to  betray  thyself  openly,  nor  to 
accuse  thyself  to  other ;  but  to  follow  the  saying  of  the  Prophet, 
Lay  open  thy  ways  before  the  Lord ;  confess  thy  sins  before  God ; 
utter  thy  sins  with  prayer  before  the  true  Judge  ;  not  remembering 
them  with  the  tongue,  but  with  the  conscience ;  and  then  indeed 
mayest  thou  hope  to  find  mercy.'  That  sermon  of  Chrysostom 
teacheth  not  only  what  is  to  be  thought  of  reckoning  up  of  sins,  but 


OF    REPENTANCE    AND    CONVERSION.  135 

doth  also  very  wisely  join  contrition  and  faith  together,  as  they  are 
joined  by  us.  First,  he  will  have  us  acknowledge  our  sins  unfeign- 
edly,  and  abhor  them  from  our  hearts.  In  the  next  place,  he 
teacheth  to  add  thereunto  prayer  and  faith,  which  may  assure  us  that 
we  are  forgiven.  Elsewhere  he  saith,  '  Acknowledge  thy  sins,  that 
thou  mayest  do  them  away.  If  thou  art  ashamed  to  shew  thy  sins 
to  any  man,  then  utter  them  every  day  in  thy  heart.  I  say  not,  go 
confess  thy  sins  to  thy  fellow- servant,  that  may  upbraid  thee  with 
them  ;  but,  confess  them  unto  God  that  is  able  to  cure  them.'  The 
Gloss  upon  the  Decrees,  touching  Penance,  (Distinct.  5.)  granteth 
that  confession  was  ordained  of  the  church,  and  is  not  commanded 
in  the  Scriptures  of  the  Old  and  New  Testament.  Of  the  same 
judgment  are  many  of  the  Doctors.  Wherefore  our  judgment, 
touching  the  doctrine  of  confession,  is  neither  new  nor  without 
reason. 

Lastly,  there  is  most  need  of  all  that  the  godly  should  be  admon- 
ished touching  satisfactions.  For  there  was  more  hurt  and  danger 
in  them,  than  in  numbering  up  of  sins  ;  inasmuch  as  they  darkened 
the  benefit  of  Christ :  because  that  the  unlearned  thought  they  did 
obtain  remission  of  the  guilt  of  sin  for  their  own  works'  sake ;  and 
besides,  men's  consciences  were  much  distressed,  if  aught  were 
omitted  that  was  enjoined  for  satisfaction.  Again,  ceremonies  and 
pilgrimages,  and  such  like  fruitless  works,  were  thought  meet  for 
satisfaction,  rather  than  things  commanded  of  God.  And  forsooth 
their  teachers  themselves  dreamed  that  eternal  death  was  fully 
redeemed  by  them.  Therefore  we  thought  it  needful  that  godly 
minds  should  be  set  free  from  such  errors  ;  and  we  teach  that  their 
canonical  satisfactions,  which  they  call  works  not  due,  &c.  are 
neither  available  for  the  remission,  either  of  the  fault  or  everlasting 
punishment,  nor  yet  necessary.  It  was  a  custom  long  since  in  the 
church,  that,  in  public  penance,  such  as  had  fallen,  and  did  return  to 
the  Church  again,  should  not  be  received  without  some  punishment 
laid  upon  them  for  example's  sake  ;  from  which  custom  these  satis- 
factions did  spring.  But  the  Fathers'  mind  was,  by  such  examples  to 
fray  the  people  from  sins.  They  did  not  account  that  ceremony 
to  be  a  just  recompense  for  the  fault,  or  for  eternal  death,  or  for 
purgatory.  These  things  were  afterwards  coined  by  ignorant 
and  unlearned  men.  But  those  ancient  customs  were  in  time  worn 
out  of  use,  and  laid  aside.*     As  for  us,  we  do  not  burthen  mens' 

*  Be  it,  that  those  painful  punishments  and  satisfactions,  which  cannot,  espe- 
cially at  these  times,  be  brought  into  use  again,  but  that  they  will  do  more 


136  THE    EIGHTH    SECTION. 

consciences  with  satisfactions  :  but  this  we  teach,  that  the  fruits  of 
repentance  are  necessary  ;  and  that  obedience,  the  fear  of  God,  faith, 
love,  chastity,  and  the  whole  renewing  of  the  Spirit,  ought  to  increase 
in  us. 

We  give  men  warning  of  this  also ;  that  sins  are  ofttimes 
punished,  even  by  temporal  punishments,  in  this  life  :*  as  David, 
Manasseh,  and  many  others  were  punished.  And  we  teach  that  these 
punishments  may  be  mitigated  by  good  works,  and  the  whole  prac- 
tice of  repentance  ;  as  Paul  declareth,  "  If  we  would  judge  ourselves, 
we  should  not  be  judged  of  the  Lord:"  1  Cor.  xi,  31.  and  repent- 
ance deserved  (that  is,  obtained)  that  God  should  alter  his  purpose, 
touching  the  destruction  of  Nineveh. 

Thus  whereas  before  the  disputations  were  intricate  and  endless, 
and  full  of  gross  opinions ;  now  that  doctrine,  being  pvirged,  is  deli- 
vered to  the  people,  so  as  it  may  be  understood,  and  avail  much 
unto  godliness.  We  do  still  hold  and  set  forth  the  true  parts  of 
repentance,  contrition,  faith,  absolution,  remission  of  sins,  amend- 
ment of  the  whole  life,  mitigation  of  present  punishments.  And 
we  are  in  good  hope  that  the  godly  will  not  only  not  reprehend  any 
thing  in  this  place,  but  also  will  give  them  thanks  which  have  purged 
this  point  of  Christian  doctrine,  which  is  requisite  and  profitable  in 
all  churches  to  be  expounded  most  plainly,  and  set  out  most  clearly. 
Christ  saith,  that  "  The  angels  in  heaven  do  rejoice,  whensoever  they 

hurt  than  good,  be  worn  out  of  use ;  yet,  notwithstanding,  this  doth  nothing 
hinder,  but  that  every  church,  as  it  knoweth  what  is  expedient,  may  appoint  a 
certain  kind  of  censure,  or  ecclesiastical  discipline,  which  it  may  use,  where 
need  so  requiretli,  that  the  church  may  be  satisfied :  as  is  noted  before  in 
the  first  observation  upon  the  Confession  of  Bohemia ;  and  hereafter  in  the 
Tenth  Section,  the  third  observation  upon  the  same  Confession  of  Bohemia. 

*  How  temporal  punishments  may  be  said,  sometimes  to  be  deferred,  and 
sometimes  to  be  mitigated,  by  good  works,  we  have  declared  a  little  before;  to 
wit,  in  the  third  observation  upon  this  Confession.  Moreover,  the  word 
merit,  both  in  the  words  which  follow,  (repentance  deserved  that  God  should 
alter  his  purpose,  touching  the  destruction  of  Nineveh,)  and  also  in  other 
places,  wheresoever  either  this  or  other  Confessions  do  use  it,  it  is  without 
doubt  thus  to  be  taken,  for  that  which  we  say,  to  obtain,  and  to  get,  as  it  is 
oftentimes  used  among  the  ancient  Latin  divines.  And  whereas  God  here  is 
said  to  have  changed  his  mind,  we  do  not  doubt  but  that  our  brethren  do 
understand  it  as  spoken  after  the  manner  of  men  ;  as  when  he  is  said  to  rej)ent 
him  of  something ;  or  else  it  is  to  be  referred  to  the  outward  preaching  ef 
Jonah.  For,  as  concerning  God  himself,  it  was  only  a  threatening,  and  not  a 
sentence  decreed. 


OF  REPENTANCE  AND  CONVEKSION.  137 

see  a  sinner  repent."  Luke  xv.  7.  And  therefore  the  churches,  and 
the  angels  themselves,  do  rejoice  at  the  pure  doctrine  of  repentance 
thus  set  down. 

v.  — From  the  Confession  of  Saxont. 
Article  3  ;  tico  last  Clauses.  Of  the  Remission  of  Sins,  8(C. 
It  is  most  certain  that  the  preaching  of  repentance  doth  pertain 
to  all  men,  and  accuse  all  men.  So  also  the  promise  is  general, 
and  offereth  remission  of  sins  to  all,  according  to  those  general 
speeches  :  "  Come  unto  me,  all  ye  that  labour,  and  are  heavy  laden, 
and  I  will  refresh  you  ; "  Matt  xi.  28.  also,  "That  every  one  which 
believeth  in  him,  should  not  perish;"  John  iii.  16.  "  Every  one  that 
beheveth  in  him,  shall  not  be  confounded;"  Rom.  x.  11.  again, 
"  He  that  is  Lord  over  all,  is  rich  unto  all  that  caU  on  him ;  "  verse 
12.  "  The  Lord  hath  shut  up  all  under  disobedience,  that  he  might 
have  mercy  on  all."  Rom.  xi.  32.  Let  every  one  comprise  himself  in 
this  general  promise,  and  not  give  himself  to  distrust ;  but  let  them 
strive,  that  they  mav  assent  to  the  word  of  God,  and  obey  the 
Holy  Ghost,  and  desire  that  they  may  be  helped ;  as  it  is  said, 
"  How  much  more  will  he  give  the  Holy  Ghost  to  them  that  ask 
him  !  "  Luke  xi.  13. 

Artice  16.  Of  Repentance. 
By  the  mercy  of  God  this  part  of  doctrine  specially  is 
declared  in  our  churches  w'ith  great  perspicuity ;  whereas  the  Sen- 
tentiaries  have  wrapped  it  in  most  intricate  labryinths.  First,  we 
do  openly  condemn  the  Catharists  and  the  Novatians,  who  feigned 
that  neither  the  elect  could  faU  into  sins  against  their  conscience ; 
neither  that  they  who  had  fallen  after  their  amendment,  were  to  be 
received  again ;  and  our  confutations  of  these  furies  are  extant. 
Neither  do  we  go  about  to  make  brawlings  about  the  word  repent- 
ance :  if  any  man  like  it  better,  let  him  use  the  word  conversion ; 
which  word  the  prophets  also  have  often  used.  Moreover,  we  do 
wiUingly  retain  the  word  contrition  :  and  we  say  that  the  first  part 
of  repentance,  or  conversion,  is  contrition  ;  which  is  truJy  to  tremble 
through  the  knowledge  of  the  wrath  of  God  against  sins,  and  to  be 
sorry  that  we  have  offended  God.  And  we  say,  that  there  must  needs 
be  some  such  great  fear  and  griefs  in  those  that  are  converted ;  and 
that  they  do  not  repent,  which  remain  secure  and  without  grief :  as 
it  is  said,  "Ye  sorrowed  to  repentance;'*  2  Cor.  \\i.  9.  and,  "  Ye 
shall  mislike  yourselves  in  your   own   sight,"   Ezek.  xx.  43.  and 


138  THE    EIGHTH    SECTION. 

acknowledge  yourselves  to  be  worthy  of  punishment  and  destruction. 
And  these  true  griefs  are  a  feeling  of  the  wrath  of  God,  as  is  declared 
more  at  large  in  another  place.  But  here  we  reprove  our  adver- 
saries, who  feign  that  contrition  doth  deserve  remission  of  sins,  and 
that  contrition  must  needs  be  sufficient.  In  eitlier  error  there  be  great 
mists :  for  remission  is  given  freely  for  the  Mediator's  sake ;  and 
what  conti'ition  can  be  sufficient  ?  Yea,  rather,  the  more  the  sorrow 
increaseth  without  assurance  of  mercy,  so  much  the  more  mens' 
hearts  do  fly  from  God.  And  no  creature  is  able  to  sustain  the 
greatness  of  this  sorrow ;  whereof  Isaiah  speaketh,  chap,  xxxviii. 
ver.  13.  "He  brake  all  my  bones  like  a  lion."  But  those  idle 
dreams  of  writers  do  declare,  that  they  lead  a  careless  life,  and 
that  they  are  unskilful  in  the  Gospel.  Now  these  true  sorrows  do 
arise,  when  the  sin  of  the  contempt  of  the  Son  of  God  (as  is  declared 
in  the  Gospel)  is  reproved  ;  "  The  Spirit  shall  reprove  the  world  of 
sin,  because  they  believe  not  in  me : "  John  xvi.  8,  9.  and  by  the 
voice  of  the  Moral  Law  other  sins  are  reproved  ;  as  Paul  saith,  "  By 
the  law  came  the  knowledge  of  sin."  Rom.  iii.  20. 

As  touching  private  confession,  to  be  made  unto  the  pastors, 
we  affirm,  that  the  ceremony  of  private  absolution  is  to  be  retained 
in  the  church ;  *  and  we  do  constantly  retain  it  for  many  weighty 
causes :  yet,  withal,  we  do  teach,  that  men  must  neither  command 
nor  require  the  recital  of  offences  in  that  private  talk  ;  because  that 
recital  of  offences  is  neither  commanded  of  God,  nor  a  thing 
possible,  and  it  maketh  godly  minds  to  doubt,  and  it  maketh  faith 
faint. 

And  this  we  do  much  more  reprehend ;  that  in  the  doctrine  of  re- 
pentance or  conversion,  our  adversaries  do  nowhere  make  mention 
of  justifying  faith,  (whereof  we  have  spoken  before  ;)  by  which  alone 
remission  of  sins  is  truly  received ;  the  heait  is  lifted  up,  even  when 
it  hath  a  feeling  of  the  wrath  of  God ;  and  we  are  freed  from  the 
sorrows  of  hell :  as  it  is  written,  "  Being  justified  by  faith,  we  have 
peace."  Rom.  v.  1 .  Without  this  faith,  sorrows  are  no  better  than 
the  repentance  of  Saul,  Judas,  Orestes,  and  such  like  as  are  men- 
tioned in  tragedies.  Neither  do  our  adversaries  teach  the  Gospel, 
but  the  law  and  human  traditions  ;  either  omitting  this  faith,  or  else 
fighting  against  it.  But  seeing  that  in  a  true  conversion  there  must 
be  these  changes,  a  mortification  and  a  quickening ;  (as  it  is  said, 

*  How  far  we  think  that  this  private  confession  and  absolution  is  to  be  re- 
tained in  the  church,  we  have  dechircd  a  little  before;  to  wit,  in  the  first  ob- 
servation upon  the  Confession  of  Bohemia. 


OP    REPENTANCE    AND    CONVERSION.  139 

Rom.  vi.  4  — 11.  and  in  divers  other  places  ;*)  for  doctrine's  sake  we 
do  divide  conversion  or  repentance  into  three  parts  ;  into  contrition, 
faith,  and  new  obedience  :  these  things  doth  true  conversion  com- 
prehend, as  the  voice  of  God  and  the  true  experience  of  the  church 
do  declare.  Yet  do  we  not  make  contention  either  about  the  man- 
ner of  speaking,  or  about  the  number  of  the  parts  ;  but  we  wish  that 
all  men  may  see  those  things  which  are  necessary.  And  it  is  most 
necessary  for  the  church,  that  there  should  be  a  true,  plain,  and 
most  clear  doctrine,  touching  the  whole  of  conversion ;  which  also  is 
very  often  repeated  in  those  sermons  which  are  set  down  in  the 
Scriptures ;  and  that  with  great  perspicuity,  and  without  any  intri- 
cate labyrinths.  As  the  Baptist  and  Christ  say,  "  Repent,  and 
believe  the  Gospel:  "  Matt.  iii.  2.  and  iv.  17.  again,  "  Behold  the 
Lamb  of  God,  that  taketh  away  the  sins  of  the  world."  John  i.  29. 
And  Paul  saith,  "  All  men  are  deprived  of  the  glory  of  God  :"  Rom. 
iii.  23.  here  he  speaketh  of  contrition ;  afterward  of  remission : 
"  But  we  are  justified  freely  by  his  grace,  through  the  redemption  that 
is  in  Christ  Jesus,  by  faith."  verse  24.  Therefore  it  is  necessary, 
that  in  the  doctrine  of  conversion,  or  repentance,  there  should  men- 
tion be  made  of  faith.  Neither  is  it  sufficient  that  our  adversaries 
say,  that  they  also  do  speak  of  faith,  and  that  faith  doth  go  before 
repentance.  For  they  speak  of  the  knowledge  of  doctrine,  I  believe 
the  forgiveness  of  sins  ;  to  wit,  that  they  be  forgiven  to  others  ;  even 
as  the  devils  do  know  the  creed.  But  the  Gospel  doth  require  this 
true  faith,  which  is  an  assui'ance  of  the  mercy  of  God,  promised  for 
the  Son  of  God's  sake,  and  resting  in  the  Son  of  God  :  which  saith, 
I  believe  that  remission  of  sins  is  given  unto  me  also,  and  that 
freely  ;  not  for  my  contrition,  not  for  any  of  my  merits,  but  for  the 
Son  of  God,  who,  by  the  infinite  goodness  and  wisdom  of  the  God- 
head, is   appointed  a   Mediator   and   Redeemer  :    I  know  that  the 

*  This  is  most  truly  said,  but  in  a  diverse  sense.  For  neither  is  contrition, 
or  a  sense  of  sin,  which  is  a  fruit  of  sin  common  to  all,  signified  by  the  name 
of  mortification,  (insomuch  as  it  is  a  gift  of  the  Holy  Ghost,  proper  to  the 
elect ;)  but  an  abolishing  of  the  old  man,  or  of  the  flesh,  or  of  that  natural  cor- 
ruption ;  which,  taking  its  beginning  of  that  contrition  or  sorrow,  which  is  ac- 
cording to  God,  (whereof  that  place,  Psal.  li.  17.,  and  Isaiah  Ixvi.  2.  is  under- 
stood,) is  by  little  and  little  perfected  in  the  elect,  and  is  the  beginning  of  true 
conversion.  Whereunto,  on  the  other  side,  quickening  is  answerable  ;  that  is, 
a  certain  restoring,  as  it  were,  from  death  unto  life,  of  the  mind,  which  was 
before  in  a  manner  dead  in  that  corruption  :  and  being  persuaded  of  the  free 
remission  of  sins  in  Christ,  by  faith,  it  beginneth  to  hate  sin,  wherewith  it  was 
delighted  ;  to  love  God,  whom  it  hated  ;  and,  to  conclude,  to  will  well,  and  to 
do  uprightly. 


140  THE    EIGHTH    SECTION. 

commandment  of  God  is  immutable ;  so  that  every  one  may  deter- 
mine, in  these  griefs,  that  he  is  assuredly  received  into  favour  for 
Christ's  sake.  This  is  the  proper  voice  of  the  Gospel :  this  decree 
is  brought  by  the  Son  out  of  the  bosom  of  the  Eternal  Father,  and 
is  sealed  up  by  his  blood  and  resurrection.  Not  to  assent  to  this 
will  and  decree,  is  to  contemn  the  Son  of  God  :  and  concerning  this 
sin  the  Baptist  saith,  "  He  that  believeth  not  the  Son,  the  wrath 
of  God  abideth  on  him."  John  iii.  36.  But  he  that  believeth  that 
his  sins  be  forgiven  for  his  Mediator's  sake,  he  doth  now  certainly 
receive  remission  of  his  sins  for  Christ's  sake  ;  which  is  effectual  in 
him,  and  quickeneth  and  sanctifieth  him  by  his  Holy  Spirit :  and 
being  now  reconciled,  he  is  undoubtedly  accounted  just,  for  the 
Mediator's  sake,  and  is  heir  of  eternal  life.  Either  to  omit,  or  to 
corrupt,  or  to  dislike  this  necessary  comfort,  touching  conversion, 
is  as  much  as  manifestly  to  extinguish  the  Gospel.  As  touching  this 
faith,  absolution  ought  both  to  admonish  us,  and  also  to  confirm  it : 
as  David  was  confirmed,  when  he  heard  this  absolution  ;  "  The  Lord 
hath  taken  away  thy  sins."  2  Sam.  xii.  13.  So  know  thou  that  the 
voice  of  the  Gospel  doth  declare  remission  unto  thee  also  ;  the  which 
remission  is  propounded  to  thee  by  name  in  absolution.  Do  not  thou 
feign  that  the  Gospel  doth  nothing  at  all  pertain  to  thee  :  but  know 
that  it  was  therefore  published,  that,  by  this  means,  men  embracing 
the  Gospel  might  be  saved  ;  and  that  it  is  the  eternal  and  immutable 
commandment  of  God,  that  thou  shouldst  believe  it.  He  that  doth 
not  by  this  faith  embrace  the  Gospel,  but  is  still  doubting,  he  doth 
in  vain  hear  the  absolution :  when  as  by  this  comfort  the  hearts 
are  quickened,  and  are  now  made  the  dwelling-places  of  God. 
Then  is  it  necessary  that  they  should  now  begin  a  new  obedience, 
as  is  said  before.  But  to  return  to  wicked  deeds,*  is  to  shake 
off  God,  and  again  to  lose  that  righteousness  and  life :  as  John 
saith,  "  He  that  doth  righteousness,  is  righteous ;  he  that  com- 
mitteth  sin,  is  of  the  devil."  1  John  iii.  7,  8.  But  we  have  before 
rehearsed  the  sum  of  the  doctrine  of  new  obedience. 

Article  17.  Of  Satisfaction. 
Now,  what  a  confusion  there  is  in  their  doctrine  of  satis- 
factions, which  they  term  works  not  due,  enjoined  by  the 
church,  it  were  long  to  rehearse  ;  and  few  before  these  times  have 
understood  it :  but  we  doubt  not,  but  that  this  whole  part  also  is 
truly  and  clearly  expounded  in    our  churches.     It    was  a  custom 

•  See  those  things  which  are  noted  in  the  first  observation,  of  the  Fourth 
Section,  upon  this  Confession. 


OF    REPENTANCE    AND    CONVERSION,  141 

among  our  first  fathers,  that  they  which  defiled  themselves  with 
murder,  idols,  or  filthy  lusts,  should  he  harred  their  company,  and 
chiefly  from  their  sacrifices.  This  custom  both  the  synagogue 
retained,  and  other  nations  also,  which  were  not  altogether  savage, 
in  Asia  and  in  Greece,  In  the  mean  time,  they  which  were  defiled, 
wandered  up  and  down,  being  branded  with  the  marks  of  their 
guiltiness ;  as  Orestes,  Adrastus,  and  many  others.  This  custom, 
in  the  beginning,  did  the  church  also  keep.  Those  that  were  defiled, 
it  severed  from  the  mutual  society :  afterward  it  did  not  suddenly 
receive  those  again  that  did  repent,  that  it  might  be  known  that 
they  did  unfeignedly  ask  pardon,  and  for  examples  it  might  profit 
others ;  but  for  certain  days  absolution  was  deferred,  that  they 
might  be  seen  to  ask  pardon  publicly.  So  was  that  incestuous 
Corinthian  debarred,  and  afterwards  received  again,  not  without 
deliberation.  1  Cor.  v.  13;  2  Cor.  ii.  6—8.  This  whole  custom 
was  appointed  for  example's  sake,  and  is  political ;  *  nothing  at  all 
pertaining  to  the  remission  of  sins.  But  afterward,  through  super- 
stition, it  so  increased,  that  fasts,  and  forbearing  the  company  of 
man  or  wife,  were  enjoined  for  many  years.  When  these  burthens 
had  increased  too  much,  the  bishops  did  release  them  again ;  and 
this  release  of  such  rites  was  called  Indulgence. 

The  monks,  not  considering  the  history  of  these  things,  feigned 
that  eternal  punishment  might  be  recompensed  by  the  punishments 
of  purgatory,  or  other  punishments  of  this  life :  and  they  added, 
that  satisfactions  were  enjoined  of  the  church,  that  those  punish- 
ments might  be  mitigated;  and  that  satisfactions  must  be  works 
not  due  by  the  law  of  God.  We  reject  these  monkish  fables,  which 
even  they  themselves  do  not  understand ;  and  we  retain  most  sure 
rules :  to  wit,  that  eternal  punishments  are  remitted,  together  with 
the  fault,  for  the  Son's  sake,  not  for  any  of  our  satisfactions,  accord- 
ing to  that  wliich  is  written  in  Hosea ;  "  O  death,  I  will  be  thy 
death:  O   hell,  I  will  be  thy  destruction  ;"  chap,  xiii.   14.  also, 

♦  We  do  think  that  this  custom  of  public  satisfaction  before  the  Church  is 
in  such  sort  political,  that,  notwithstanding,  it  may  be  referred  to  the  Eccle- 
siastical order,  and  may  altogether  be  distinguished  from  those  punishments 
which  are  merely  civil,  and  from  those  which  are  to  be  inflicted  by  the  civil 
magistrate.  For  although  such  a  public  kind  of  acknowledging  and  detesting 
of  sins,  being  made  in  the  Church,  is  in  no  case  to  be  thought  to  be  of  any  value 
before  God  for  the  ransom  of  our  sins,  (much  less  that  it  should  be  a  sacra- 
ment ;)  yet  we  do  not  doubt,  but  that  this  abasing  is  both  acceptable  to  God, 
and  commodious  for  the  edifying  of  the  Church,  and  that  in  such  places  wherein 
it  may  be  fruitfully  used. 


142  THE    EIGHTH    SECTION. 

"Being  justified  by  faith,  we  have  peace."  Rom.  v.  1.  Secondl\', 
we  say  that  the  works  not  due,  whereof  these  men  speak,  are  not 
any  worship  of  God,  or  satisfactions ;  but  that  they  do  pertain  to 
this  saying,  "  They  do  in  vain  worship  me  with  the  commandments 
of  men."  Matt.  xv.  9.  And  certainly  the  power  of  the  keys 
hath  no  commandment  to  enjoin  such  punishments.*  Also  we  fear 
that  this  applying  of  indulgences,  by  which  the  Pope  doth  apply 
the  merits  of  saints  unto  others,  is  but  counterfeit ;  and  that  the 
indulgences,  in  times  past,  were  nothing  else  but  a  releasing  of  the 
canons,  which  did  nothing  appertain  to  those  satisfactions,  whereof 
the  monks  do  speak. 

Now,  it  is  another  thing  to  speak  of  satisfaction  which  is  due  ;  as 
of  the  restoring  of  theft,  of  that  which  hath  been  gotten  by  usury,  of 
another  man's  wife,  or  his  good  name.  This  restitution  is  a  work 
that  is  due,  pertaining  to  new  obedience ;  as  Paul  saith,  "  Let  him 
that  hath  stolen,  steal  no  more."  Ephes.  iv.  28.  He  that  withholdeth 
another  man's  wife,  hath  neither  contrition,  faith,  nor  new  obedience. 
Neither  are  the  commandments  of  God,  touching  due  satisfaction, 
which  we  say  ought  to  be  made,  to  be  mingled  with  those  trifling 
songs  of  Popish  satisfactions.  Also  this  we  confess ;  that  in  this  hfe 
many  horrible  punishments  are  spread  over  the  church,  over  empires, 
and  over  families,  for  certain  sins  of  many  men  ;  yea,  even  of  the  elect : 
as  the  sedition,  that  was  raised  up  against  David,  did  not  lightly  afihct 
that  whole  civil  regiment,  and  many  holy  families.  Therefore  we 
distinguish  betwixt  eternal  punishment,  and  the  punishment  of  this 
life  :  and  we  say,  that  eternal  punishment  is  remitted  only  for  the 
Son  of  God's  sake,  when  we  are  justified  and  quickened  by  faith. 

And  albeit  that  even  temporal  punishments  are  chiefly  mitigated 
for  the  Son  of  God  his  sake,t  who  is  the  harbour  for  the  church  ; 

*  But  it  hath  a  commandment  lawfully  to  bind  and  to  loose,  and  to  try,  by 
diligent  search,  which  is  true  repentance.  Concerning  which  thing,  see  what 
we  have  spoken  a  little  before,  in  the  second  observation  upon  the  Confession 
of  Augsburg,  and  is  hereafter  taught  more  at  large  in  the  Eleventh  Section, 
where  we  do  expressly  intreat  of  the  Power  of  the  Keys. 

f  Where  the  question  is  of  the  Church  of  God,  we  say,  that  all  blessings, 
without  any  exception,  are  bestowed  upon  it,  and  the  members  thereof,  not 
chiefly,  but  only,  for  the  Son  of  God  his  sake.  And  these  words,  "  Even  for  the 
very  conversion's  sake,"  &c.  ought,  as  they  seem,  to  be  thus  taken,  by  adding  to 
them  this  interpretation  :  viz.,"  They  are  not  without  their  effect;"  but  that  must 
be  of  mere  grace,  and  in  respect  of  Christ  alone,  in  whom  God  doth  vouchsafe 
even  to  reward  both  the  saints  themselves,  and  also  good  works,  having  no 
regard  to  the  blemishes  of  their  works  :  as  we  have  said  before  in  the  third  and 
seventh  observations  upon  the  Confession  of  Augsburg. 


OP    REPENTANCE    AND    CONVERSION.  143 

(because  this  weak  nature  cannot  sustain  the  greatness  of  the  wrath 
of  God  ;  as  Daniel  prayeth,  "  For  the  Lord's  sake  hear  thou  us,  and 
have  an  eye  unto  our  help;"  &c.  chap.  ix.  17,  18.)  yet  we  teach 
this  also  ;  that  even  for  the  very  conversion's  sake,  our  punishments 
are  mitigated :  because  that  in  the  saints  the  legal  promises,  being 
added  to  their  works,  are  not  without  their  effect,  but  have  their 
rewards.  Such  a  promise  is  this :  "  Give,  and  it  shall  be  given 
unto  vou  ;  "  jNIatt.  vii.  7.  and  when  Paul  saith,  "  If  we  would  judge 
ourselves,  we  should  not  be  judged,"  1  Cor.  xi.  31.  he  speaketh  of 
whole  repentance,  not  of  those  most  vain  shadows  which  they  reason 
to  prevail,  although  a  man  fall  again  into  mortal  sin.  And  in  tliis 
matter  they  have  devised  new  juggling  tricks.  They  confess  that 
these  satisfactions  are  not  recompences ;  but  they  say  that  we 
must  admit  such  satisfactions  as  chastisements ;  as  Paul  doth  punish 
the  Corinthian.  I  Cor.  v.  11.  That  chastisement  was  excommu- 
nication :  and  we  confess  that  they  which  are  guilty  of  manifest 
heinous  deeds,  are  by  a  lawful  judgment  and  order  to  be  excom- 
municated. Neither  is  just  excommunication  a  light  thing.  Yet, 
notwithstanding,  the  power  of  the  chmxh  doth  not  punish  by  cor- 
poral force,  as  by  prison,  or  by  hunger ;  but  it  doth  only  pronounce 
this  sentence ;  *  the  prison,  and  common  punishments,  do  pertain  to 
civil  governors.  But  such  is  the  frowardness  of  certain  men,  that 
although  they  see  themselves  convinced  by  the  evidence  of  truth, 
yet  they  seek  to  dally  by  sophistry ;  lest,  if  they  should  give  place, 
they  should  be  thought  to  have  betrayed  their  fellows.  God,  which 
seeth  the  heart,  knoweth,  that  with  a  simple  endeavour  we  have 
sought  out  the  truth. 

VI. — From  the  Confession  of  Wirtemburg. 
Chapter  12.  Of  Repentance.. 
Seeing  that  we  must  always  acknowledge  our  sins,  and  believe 
that  they  be  forgiven  for  Christ's  sake,  we  think  it  also  meet  that 
men  should  always  repent  in  this  life.  But  divers  men  expound 
repentance  diversely :  commonly  they  make  three  parts  of  repent- 
ance ;  contrition,  confession,  and  satisfaction.  We  will  severally 
and  briefly  run  over  these  parts,  that  we  may  declare  what  we 
think  to  be  indeed  catholic  and  apostohcal,  in  this  doctrine  of 
repentance. 

*  To  wit,  according  to  the  Ecclesiastical  judgments  and  censures,  Nvhereof 
we  made  mention  before ;  and  not  by  any  civil  authority,  as  Officials  (as  they  be 
termed  in  Papacy)  used  to  do. 


144  THE    EIGHTH    SECTION'. 

(Chapter  18.  Of  Contrition. 
We  call  contrition  a  feeling  of  the  wrath  of  God,  or  a  sorrow  and 
great  fear  of  mind,  raised  by  the  knowledge  of  the  greatness  of 
our  sins,  and  the  weightiness  of  the  wrath  of  God.  And  we  think 
that  such  a  contrition,  as  the  law  of  God  doth  use  to  stir  up  in  man, 
is  necessarily  required  in  true  repentance  :  but  to  teach  that  it  doth 
deserve  remission  of  sins,  or  that  it  is  a  purging  of  our  sins  before 
God,  we  think  is  contrary  to  the  apostolic  doctrine.  God  truly  doth 
not  despise  a  contrite  and  an  humble  heart,  as  the  Psalmist  saith : 
(Ps.  li.  17.)  bat  therefore  he  doth  not  despise  it,  because  the  Son 
of  God,  our  Lord  Jesus  Christ,  took  upon  him  a  contrite  and  hum- 
ble heart ;  by  whose  only  contrition  and  humiliation  our  sins  ai'e 
purged  before  God,  and  his  wrath  is  pacified.  Now  we  are  made 
partakers  of  this  pacification,  when,  with  a  contrite  and  humble 
heart,  we  believe  that  Jesus  Christ  alone  is  our  reconciler  with 
the  Heavenly  Father.  "  He  was  wounded  for  our  transgressions, 
he  was  broken  for  our  iniquities  :  the  chastisement  of  our  peace  was 
upon  him;  and  by  his  stripes  we  are  healed."  Isa. liii.  5.  "He  is 
the  propitiation  for  our  sins."  1  John  ii.  2.  "To  him  give  all  the 
prophets  witness,  that,  through  his  name,  all  that  believe  in  him 
shall  have  remission  of  their  sins."  Acts  x.  43.  Also  the  examples 
of  Cain,  Esau,  Saul,  Judas  Iscariot,  and  such  like,  do  witness,  that 
contrition  is  not  a  merit  of  remission  of  sins.  For  these  men, 
although  they  had  so  great  contrition,  that  it  seemed  to  them  a 
thing  more  tolerable  to  dispatch  their  life,  either  by  strangling, 
or  with  swords,  rather  than  to  suffer  those  horrible  griefs;  yet 
could  they  not  obtain  remission  of  their  sins.  The  Gloss 
saith,  '  If  we  look  narrowly  to  the  matter,  remission  of  sins  is 
to  be  attributed  to  the  grace  of  God,  not  to  contrition.'  De 
Pxnitentia :  Dist.  1.  Cap.  1.  Wherefore  we  confess,  that  to 
show  forth  true  repentance,  contrition  is  necessary ;  yet  not  to  this 
end,  that  it  should  be  any  merit  or  purging  of  our  sins  before 
God  ;  but  that  man,  acknowledging  the  greatness  of  his  sins,  should 
be  stirred  up  to  seek  remission  of  sins  and  salvation,  in  the  only 
free  clemency  and  mercy  of  God,  and  that  only  for  Jesus  Christ  our 
Lord's  sake,  by  faith. 

Chapter  14.     Of  Confession. 
They   call   confession    a   reckoning  up   of   sins,  before  a  priest. 
Therefore,  such  confession  as  hath  hitherto  been  used,  as  it  was  not 


OK     RKPliNTANCli     AND    COXVKKSION.  145 

commanded  of  God  ;  so  it  is  manifest,  that  the  ancient  Church  did 
not  exact  it  with  such  severity,  as  if  it  had  been  necessary  to 
obtain  eternal  salvation.  And  it  is  not  to  be  doubted,  but  that  we 
ought  to  acknowledge  ourselves  before  God  to  be  sinners,  and  to 
confess  our  sins  to  God ;  but  even  the  ancient  Ecclesiastical  writers  do 
grant,  that  it  is  free  for  any  one  to  reckon  up  his  sins  before  man,  or 
not;  unless  in  some  matter  man  be  offended,  and  the  truth  by  lawful 
and  Divine  calling  is  to  be  declared.  Chrysostom  saith,  '  I  will  thee 
not  to  bewray  thyself  openly,  nor  to  accuse  thyself  before  others  ; 
but  I  counsel  thee  to  obey  the  Prophet,  saying.  Open  thy  way  unto 
the  Lord.'  In  Cap.  xii.  ad  Hebreeos.  Horn.  31.  And  again,  '  If  thou 
art  ashamed  to  shew  thy  sins  to  any  man,  then  utter  them  every  day 
in  thine  heart :  I  say  not,  go,  confess  thy  sins  to  thy  fellow-servant, 
that  may  upbraid  thee  with  them  ;  but  confess  them  unto  God,  that  is 
able  to  cure  them.'  In  Psal.  Miserere.  Now,  although  these  words 
of  Chrysostom  use  to  be  expounded  of  those  sins,  which  were 
before  confessed  to  a  priest ;  yet  is  this  exposition  a  manifest 
wresting  of  the  meaning  of  Chrysostom.  And  Ecclesiastical  his- 
tory doth  evidently  witness,  that  this  custom  of  confessing  unto  a 
priest  was  abrogated  in  the  church  of  Constantinople.  Augustine 
saith,  '  What  have  I  to  do  with  men,  that  they  should  hear 
my  confession,  as  if  they  were  able  to  heal  all  my  griefs  ?  They 
are  very  curious  to  know  another  man's  life,  and  very  slow  in 
amending  of  their  own.'  Confessiones,  Lib.  10.  Cap.  3.  Ambrose 
saith,  '  Peter  sorrowed  and  wept,  because  he  erred  as  man ;  I  do 
not  find  what  he  said ;  I  know  that  he  wept ;  I  read  of  his  tears  ;  I 
do  not  read  of  his  satisfaction.'  Super.  Luc.  de  Pceniten,  Dist.  1. 
Cap.  Petrus. 

And  although  we  think  that  it  is  not  necessary  to  salvation,  to 
reckon  up  sins  before  a  priest,  and  that  it  is  not  any  merit  of 
remission  of  sins ;  yet  we  endeavour,  that  a  general  confession  of 
sins,  so  far  as  may  be,  and  is  lawful,  may  be  retained  in  our 
churches.*      And  that  for  two  causes  :  one  is,  that  by  this  private 

*  Seeing  that  these  things  pertain  not  to  the  doctrine  of  faith,  but  unto  the 
use  of  Ecclesiastical  discipline,  (of  the  liberty  whereof  in  particular  churches 
we  have  oftentimes  spoken  elsewhere;)  we  do  not  think  it  good,  that  this  law 
should  be  brought  into  our  Churches;  being  made  and  received  in  other  places, 
beside  the  word  of  God,  and  the  custom  of  the  ancient  pure  Church  ;  which  did 
never  require  private  confession  of  every  one  of  those  which  did  profess  the 
Christian  religion,  but  only  of  them,  of  whose  sins  knowledge  was  taken  in 
the  assembly. 

L 


14G  THE    EIGHTH     SECTION'. 

conference  the  ignorant  may  be  admonished  and  instructed  in 
necessary  matters  :  the  other,  that  by  this  occasion  the  Gospel  of 
Christ,  touching  remission  of  sins,  may  be  heard  privately,  (the 
which  Gospel  is  the  true  key  of  the  kingdom  of  heaven,  and 
absolution  from  sin,)  and  that,  by  the  hearing  of  the  Gospel,  or 
absolution,  faith  may  be  either  conceived,  or  confirmed.  For,  that 
we  may  truly  repent,  we  think  that  there  is  nothing  more  sure  and 
certain,  than  that  of  necessity  we  should  have  faith  ;  to  this  end,  that, 
as  the  Gospel  of  Christ  doth  declare  it,  so  we  may  assuredly  believe 
that  our  sins  are  freely  pardoned  and  forgiven  for  our  Lord  Jesus 
Christ  his  sake. 

We  are  not  ignorant,  that,  if  we  look  unto  our  works,  we  are  not 
only  to  doubt,  but  also  to  despair  of  our  salvation  ;  because  that  our 
works,  seem  they  never  so  good,  cannot  stand  upright  before  the 
severe  tribunal-seat  of  God.  Neither  are  we  ignorant,  that  some 
doubt  of  the  mercy  and  favour  of  God  doth  always  cleave  to  our 
flesh,  so  long  as  we  live  in  the  body.  But  seeing  that  God  doth 
promise  unto  us  his  free  mercy  for  Christ  his  Son's  sake,  and  doth 
require  of  us  that  we  do  obediently  believe  the  Gospel  of  his  Son  ;  he 
therewith  also  doth  require,  that  we  mortify  the  doubting  of  the 
flesh,  and  have  a  most  assured  affiance  in  his  mercy,  that  we  do 
not  accuse  his  promise  to  be  so  full  of  deceit,  as  we  are  of  doubting. 
And  that  we  may  conceive  sure  confidence  therein,  he  hath  placed  our 
salvation,  not  in  the  merits  of  our  righteousness,  which  is  imperfect, 
but  only  in  the  merits  of  his  Son,  our  Lord  Jesus  Christ :  whose 
righteousness,  as  it  is  most  perfect,  so  it  is  most  firm  and  constant  in 
the  judgment  of  God.  "  Repent,  and  beheve  the  Gospel."  Mark  i. 
15.  He  com.mandeth  us  to  believe  the  Gospel,  which  declareth  unto 
us  the  certain  favour  of  God  towards  us,  for  Christ  his  sake  : 
therefore,  he  will  not  have  us  to  doubt  of  his  favour  towards  us,  but 
to  conceive  sure  confidence  thereof.  "  This  is  the  work  of  God, 
that  ye  believe  in  him,  whom  the  Father  hath  sent."  John  vi.  29. 
If  God  require  of  us,  that  we  believe  in  his  Son,  certainly  he  would 
not  have  us  to  doubt,  but  to  put  our  sure  confidence  in  him. 
"  If  any  of  you  want  wisdom,  let  him  ask  of  him  which  giveth  it, 
namely  of  God,  who  giveth,  I  say,  to  all  men  without  exception,  and 
upbraideth  not,  and  it  shall  be  given  him  :  hut  let  him  ask  with 
confidence,  nothing  doubting."  James  i.  5,  6.  Hilary  saith,  'The 
kingdom  of  heaven,  which  the  Prophets  foreshewed,  John  preached, 
and  our  Lord  professed  to  consist  in  himself,  he  will  have  us  to 
hope  for,  without  any   doubting   of    a   wavering   will.     Otherwise, 


OF    REPENTANCE    AND    CONVERSION.  147 

justification  through  faitii  is  none  at  all,  if  faith  itself  be  doubtful.'  In 
Matth.  Cap.  v.  And  Augustine  saith,  '  He  that  doth  despair  of  the 
pardon  of  his  sins,  doth  deny  that  God  is  merciful ;  he  that  doth 
distrust  of  the  mercy  of  God,  doth  great  injury  unto  God,  and, 
as  much  as  in  him  lieth,  denieth  that  God  hath  love,  truth,  and 
power;  in  which  things  all  our  hope  doth  consist.'  Manuale.  Cap.  23. 
Sixtus  saith,  '  He  which  is  doubtful  in  faith,  is  an  infidel.'  Sixti 
Pontificis  Epist.  1.  in  Conciliorum  Tom.  i.  Wherefore,  we  think 
that  they,  who  counsel  us  to  doubt  of  the  favour  of  God  towards 
us,  do  not  only  dissent  from  the  true  judgment  of  the  Catholic 
church,  but  also  provide  very  ill  for  the   salvation  of  the    church. 

Chapter  1.5.  Of  Satisfaction. 
As  touching  satisfaction,  we  believe  and  confess,  that  the  alone 
passion  and  death  of  the  only-begotten  Son  of  God,  our  Lord  Jesus 
Christ,  is  a  satisfaction  for  our  sins ;  and  that  this  satisfaction  of 
Christ  is  offered  and  applied  to  us  by  the  ministry  of  the  Gospel, 
and  is  received  of  us  by  faith.  We  also  confess,  that  after  the 
satisfaction  of  Christ  is  applied,  and  by  faith  received,  we  ought 
necessarily  to  do  those  good  works  which  God  hath  commanded  ; 
not  that  by  them  we  might  purge  our  sins  before  God,  but  that  we 
might  bring  forth  good  fruits  of  repentance,  and  testify  our  thank- 
fulness. For,  as  touching  prayer,  fasting,  giving  of  alms,  and  such 
like  works,  we  think  that  they  are  diligently  to  be  performed ;  vet 
that  they  have  a  far  other  use,  than  that  they  should,  by  their  merits, 
either  satisfy  God  for  our  sins,  or  apply  unto  us  the  merit  of 
Christ. 

VII. — From  the  Confession  of  Sueveland. 
Chapter  20.  Of  Confession. 
Seeing  that  true  confession  of  sins,  and  such  as  hath  its  beginning 
from  godliness,  can  be  performed  of  no  man,  whom  his  repentance 
and  true  sorrow  of  mind  doth  not  force  thereunto,  it  cannot  be 
wrested  out  by  any  precept.  Wherefore,  neither  Christ  himself, 
nor  the  Apostles  would  command  it.  For  this  cause,  therefore,  our 
preachers  do  exhort  men  to  confess  their  sins,  and  therewithal 
they  shew  what  fruit  ariseth  hereof;  that  a  man  should  secretly 
seek  for  comfort,  counsel,  doctrine,  and  instruction,  at  the  hands  of 
a  man  that  is  a  Christian,  and  wise  :  yet  by  commandment  they 
urge  no  man,  but  do  rather  affirm,  that  such  commandments  do 
hinder   godliness.       For    that   constitution   of  confessing  sins   unto 

L  2 


148  THE    NINTH     SKCTION. 

a  priest,  hath  driven  infinite  souls  into  desperation ;  and  is  subject  to 
so  many  corruptions,  that  it  ought  long  since  to  have  been  abrogated, 
and  without  doulit  had  been  abrogated,  if  the  governors  of 
churches,  in  late  times,  had  burned  with  so  great  a  zeal  to  remove 
away  stumbling-blocks,  as,  in  times  past,  Nestorius,  the  bishop  of 
Constantinople,  did  burn  ;  who  did  utterly  abolish  secret  confession 
in  his  church,  because  that  a  certain  noblewoman,  going  often  to 
church,  under  pretence  of  doing  the  works  of  repentance,  was 
deprehended  to  have  lain  with  a  deacon.  Infinite  such  undoubted 
sins  were  committed  everywhere.  Moi'eover,  the  Pontifical  laws 
do  require,  that  the  hearer  and  judge  of  confession  should  be  so 
holy,  learned,  wise,  merciful,  that  a  man  can  hardly  find  out, 
especially  among  those  that  are  commonly  appointed  to  hear  con- 
fessions, to  whom  he  might  confess  himself.  And  now  the  school- 
men do  think,  that  it  is  better  to  confess  sins  to  a  layman,  than  to 
that  priest,  by  whom  we  may  not  look  to  be  edified  in  godliness. 
This  is  the  sum  :  That  confession  bringeth  more  hurt  than  profit, 
which  sound  repentance  and  true  sorrow  of  the  mind  for  sins 
committed  doth  not  wring  out.  Therefore,  seeing  this  is  the  gift 
of  God  alone,  that  we  repent  of  our  sins,  and  be  truly  sorrow- 
ful for  that  we  have  sinned,  nothing,  that  may  turn  to  salvation 
can  be  done  in  this  matter  by  commandments,  as  hath  hitherto 
been  made  too  manifest  even  bv  experience. 


THE    NINTH    SECTION. 

OF  JUSTIFICATION  BY  FAITH;  AND  OF  GOOD  WORKS,  AND 
THEIR  REWARDS. 

I. — From  the  latter  Confession  of  Helvetia. 
Chapter  15.  Of  the  true  Justification  of  the  Faithful. 
To  justify,  in  the  Apostle's  disputation  touching  justification, 
doth  signify  to  remit  sins,  to  absolve  from  the  fault  and  the  punish- 
ment thereof,  to  receive  into  favour,  to  pronounce  a  man  just. 
For  the  Apostle  saith  to  the  Romans,  "  God  is  he  that  justifieth ; 
who  is  he  that  can  condemn?"  Rom.  viii.  33,  34.  where  to 
justify,  and  to  condemn,  are  opposed.  And  in  the  Acts  of  the 
Apostles,  the  Apostle  saith,  "  Through  Christ  is  preached  unto  you 


OF    JUSTIFICATION     BY     FAITH,     AND    OF    GOOD     WORKS.  149 

forgiveness  of  sins ;  and  from  all  things,  (from  which  ye  could  not  be 
justified  by  the  law  of  Moses,)  by  him,  every  one  that  believeth  is 
justified."  Acts  xiii.  38,  39.  For  in  the  law  also,  and  in  the  pro- 
phets we  read,  that  "  If  a  controversy  were  risen  amongst  any,  and 
they  came  to  judgment,  the  judge  should  judge  them  ;  that  is,  justify 
the  righteous,  and  make  wicked,  or  condemn,  the  wicked." 
Deut.  XXV.  1.  And  in  Isaiah,  v.  23.  "  Woe  to  them  which 
justify  the  wicked  for  rewards."  Now  it  is  most  certain,  that  we  are 
all  by  nature  sinners,  and  before  the  judgment-seat  of  God 
convicted  of  ungodliness,  and  guilty  of  death.  But  we  are  justified, 
that  is,  acquitted  from  sin  and  death,  by  God  the  Judge,  through 
the  grace  of  Christ  alone,  and  not  by  any  respect  or  merit 
of  ours.  For  what  is  more  plain,  than  that  which  Paul  saith  ?  "  All 
have  sinned,  and  are  destitute  of  the  glory  of  God,  and  are  justified 
freely  by  his  grace,  through  the  redemption  which  is  in  Christ 
Jesus."  Rom.  iii.  23,  24.  For  Christ  took  upon  himself  and  bare 
the  sins  of  the  world,  and  did  satisfy  the  justice  of  God.  God, 
therefore,  is  merciful  unto  our  sins,  for  Christ  alone,  that  suffered 
and  rose  again,  and  doth  not  impute  them  unto  us.  But  he  imputeth 
the  justice  of  Christ  unto  us  for  our  own  :  so  that  now  we  are  not 
only  cleansed  from  sin,  and  purged,  and  holy,  but  also  endued  with  the 
righteousness  of  Christ ;  yea,  and  acquitted  from  sin,  death,  and 
condemnation:  2  Cor.  v.  19  —  21.  finally,  we  are  righteous,  and 
heirs  of  eternal  life.  To  speak  properly,  then ;  it  is  God  alone  that 
justifieth  us,  and  that  only  for  Christ,  by  not  imputing  unto  us  our 
sins,  but  imputing  Christ's  righteousness  unto  us.  Rom,  iv.  23  —  25. 
But  because  we  do  receive  this  justification,  not  by  any  works, 
but  by  faith  in  the  mercy  of  God,  and  in  Christ ;  therefore,  we  teach 
and  believe,  with  the  Apostle,  that  sinful  man  is  justified  only  by 
faith  in  Christ,  not  by  the  law,  or  by  any  works.  For  the  Apostle 
saith,  "  We  conclude  that  man  is  justified  by  faith,  without  the 
works  of  the  law."  Rom.  iii.  28.  "  If  Abraham  was  justified  by 
works,  he  hath  whereof  to  boast ;  but  not  with  God  :  for  what 
saith  the  Scripture  ?  Abraham  believed  God,  and  it  was  imputed  to 
him  for  righteousness  ;  but  to  him  that  worketh  not,  but  believeth  in 
him  that  justifieth  the  ungodly,  his  faith  is  counted  for  righteous- 
ness." Rom.  iv.  2,  3  ;  5.  Gen.  xv.  6.  And  again :  "  Ye  are  saved  bv 
grace,  through  faith  :  and  that  not  of  yourselves,  it  is  the  gift  of  God; 
not  by  works,  lest  any  might  have  cause  to  boast,  &c."  Eph.  ii.  8, 
9.  Therefore,  because  faith  doth  apprehend  Christ  our  righteous- 
ness, and  doth  attribute  all  to  the  praise  of  God  in  Christ :  ia  this 


^ 


150  THE     NINTH     SECTION. 

respect  justification  is  attributed  to  faith,  chiefly  because  of  Christ 
whom  it  receiveth,  and  not  because  it  is  a  work  of  ours ;  for  it  is  the 
gift  of  God.  Now,  that  we  do  receive  Christ  bj'  faith,  the  Lord 
sheweth  at  large,  John  \-i.  27  ;  33  ;  35  ;  48 — 58.  where  he  putteth 
eating  for  believing,  and  believing  for  eating.  For  as  by  eating  we 
receive  meat,  so  by  believing  we  are  made  partakers  of  Christ. 
Therefore,  we  do  not  part  the  benefit  of  justification,  giving  part  to  the 
grace  of  God,  or  to  Christ,  and  part  to  ourselves,  our  charity,  works, 
or  merit;  but  we  do  attribute  it  wholly  to  the  praise  of  God  in 
Christ,  and  that  through  faith.  Moreover,  our  charity  and  our 
works  cannot  please  God,  if  they  be  done  of  such  as  are  not  just: 
wherefore,  we  must  first  be  just,  before  we  can  love  or  do  any  just 
works.  We  are  made  just  (as  we  have  said)  through  faith  in  Christ, 
by  the  mere  grace  of  God  ;  who  doth  not  impute  unto  us  our  sins, 
but  imputeth  unto  us  the  righteousness  of  Christ ;  yea,  and  our 
faith  in  Christ  he  imputeth  for  righteousness  unto  us.  Moreover, 
the  Apostle  doth  plainly  derive  love  from  faith,  saying,  "The  end  of 
the  commandment  is  love,  proceeding  from  a  pure  heart,  a  good  con- 
science, and  faith  unfeigned."  1  Tim.  i.  5.  Wherefore,  in  this 
matter  we  speak  not  of  a  feigned,  vain,  or  dead  faith,  but  of  a  lively 
and  quickening  faith  ;  which,  for  Christ  (who  is  life,  and  giveth  life) 
whom  it  apprehendeth,  both  is  indeed,  and  is  so  called,  a  lively  faith, 
and  doth  prove  itself  to  be  lively,  by  lively  works.  And  therefore, 
James  doth  speak  nothing  contrary  to  this  our  doctrine;  for  he 
speaketh  of  a  vain  and  dead  faith,  which  certain  bragged  of,  but  had 
not  Christ  living  within  them  by  faith.  And  James  also  saith,  that 
works  do  justify;  Chap.  ii.  14 — 26.  yet  he  is  not  contrary  to 
Paul,  (for  then  he  were  to  be  rejected ;)  but  he  sheweth  that  Abra- 
ham did  declare  his  lively  and  justifying  faith  by  works.  And  so  do 
all  the  godly,  who  yet  trust  in  Christ  alone,  not  to  their  own  works. 
For  the  Apostle  said  again,  "  I  live,  howbeit  not  I,  but  Christ  liveth 
in  me.  But  the  life  which  now  I  live  in  the  flesh,  I  live  through  the 
faith  of  the  Son  of  God,  who  loved  me,  and  gave  himself  for  me.  I 
do  not  despise  the  grace  of  God ;  for  if  righteousness  be  by  the  law, 
then  Christ  died  in  vain."  Gal.  ii.  20,  21. 

Chapter  16.     Of  Faith  and  Good  Works:    of  their  Reward,  and  of 
Man's  Merit. 

Christian  faith  is  not  an  opinion,  or  human  persuasion;  but  a 
sure  trust,  and  an  evident  and  stedfast  assent  of  the  mind  ;  to  be 
brief,  a  most  sure  comprehension  of  the  truth  of  God,  set  forth  in 


OK    JUSTIFICATION    BY    FAITH,    AND    OF    GOOD    WORKS.  151 

the  Scripturea^niJiLjhe  Apostles'  Creed  ;*  yea,  and  of  God  him- 
self, the  chief  blessedness  ;  and  especially  of  God's  jiromiseTliTIid"  of 
Christ,  t^vBb  ~is~f h^  consummation  of  all  the  promises.  And  this 
faith  is  the  mere  gift  of  God,  because  God  alone  of  his  power  doth 
give  it  to  his  elect,  according  to  measure  ;  and  that  when,  to  whom, 
and  how  much  he  will ;  and  that  by  his  Holy  Spirit,  through  the 
means  of  preaching  the  Gospel,  and  of  faithful  prayer.  This  faith 
hath  also  her  increases ;  which  unless  they  were  likewise  given  of 
God,  the  Apostles  would  never  have  said,  "  Lord,  increase  our  faith." 
Luke  xvii.  5. 

Now,  all  these  things  which  we  have  said  hitherto  of  faith,  the 
Apostles  taught  them  before  us,  even  as  we  set  them  down.  For  Paul 
saith,  "  Faith  is  the  ground,"  or  sure  subsistence,  '*  of  things  hoped 
for,  and  the  evidence,"  or  clear  and  certain  comprehension,  "  of 
tilings  which  are  not  seen."  Heb.  xi.  1.  And  again  he  saith,  that 
"  All  the  promises  of  God  in  Christ  are  Yea,  and  in  Christ  are 
Amen."  2  Cor.  i.  20.  And  the  same  Apostle  saith  to  the  Philippians, 
that  "it  was  given  them  to  believe  in  Christ."  Phil.  i.  29.  And 
also,  "  God  doth  distribute  unto  every  man  a  measure  of  faith." 
Rom.  xii.  3.  And  again,  "  All  men  have  not  faith."  2  Thess.  iii.  2. 
and,  "All  do  not  obey  the  Gospel."  2  Thess.  i.  8.  Besides,  Luke 
witnesseth  and  saith,  "  As  many  as  were  ordained  to  life,  believed." 
Acts  xiii.  48.  And  therefore  Paul  also  calleth  faith,  "  the  faith  of 
God's  elect."  Tit.  i.  1.  And  again,  "  Faith  cometh  by  hearing,  and 
hearing  by  the  word  of  God."  Rom.  x.  1  7.  And  in  other  places 
he  ofttimes  willeth  men  to  pray  for  faith.  And  the  same  also 
calleth  faith,  "powerful,  and  that  sheweth  itself  by  love."  Gal.  v.  6. 
This  faith  doth  pacify  the  conscience,  and  doth  open  to  us  a  free 
access  unto  God ;  that  with  confidence  we  may  come  unto  him,  and  \ 
mav  obtain  at  his  hands  whatsoever  is  profitable  and  necessary.  The  ii^ 
same  faith  doth  keep  us  in  our  duty  which  we  owe  to  God  and  to  our 
neighbour,  and  doth  fortify  our  patience  in  adversity :  it  doth  frame 
and  make  a  true  confession,  and  (in  a  word)  it  doth  bring  forth  good 
fniit  of  all  sorts  ;  and  good  works  (which  are  good  indeed)  do 
proceed  from  a  Uvely  faith,  by  the  Holy  Ghost,  and  are  done  of  the 
faithful  according  to  the  wUl  or  rule  of  God's  word.  For  Peter  the 
Apostle  saith,  "  Therefore,  giving  aU  diligence  thereunto,  join  more- 


*  Clearly  'on  the  supposition,  that  the  Creed  which  commonly  passes  under 
the  name  of  the  Apostles,  should  be  received  within  the  Canon  of  Divine 
inspiration . —  E  orroR . 


152  THE    NINTH     SECTION. 

over  virtue  with  your  faith,  and  with  virtue  knowledge,  and  with 
knowledge  temperance,"  &c.  2  Pet.  i.  5,  6. 

It  was  said  before,  that  the  law  of  God,  which  is  the  will  of  God, 
did  prescribe  unto  us  the  pattern  of  good  works.  And  the  Apostle 
saith,  "  This  is  the  will  of  God,  even  your  sanctification ;  that  ye 
abstain  from  all  uncleanness,  and  that  no  man  oppress  or  deceive 
his  brother  in  any  matter."  1  Thess.  iv.  3;  6.  But  as  for  such 
works  and  worships  of  God  as  are  taken  up  upon  our  own  liking,  which 
St.  Paul  calleth  "  will- worship,"  Col.  ii.  23.  they  are  not  allowed 
nor  liked  of  God.  Of  such  the  Lord  saith  in  the  Gospel,  "  They 
worship  me  in  vain,  teaching  for  doctrine  the  precepts  of  men." 
Matt.  XV.  9.  We,  therefore,  disallow  all  such  manner  of  works,  and 
we  approve  and  urge  men  unto  such  as  are  according  to  the  will  and 
commandment  of  God.  Yea,  and  these  same  works,  that  are 
agreeable  to  God's  will,  must  be  done,  not  to  the  end  to  merit 
eternal  life  by  them  ;  for  "  life  everlasting,"  as  the  Apostle  saith,  "  is 
the  gift  of  God  :"  Rom.  vi.  23.  nor  for  ostentation's  sake,  which  the 
Lord  doth  reject;  Matt.  vi.  1 ;  5  ;  16.  nor  for  lucre,  which  also  he 
misliketh;  Matt,  xxiii.  23.  but  to  the  glory  of  God.  to  commend  and 
set  forth  our  calhng,  and  to  yield  thankfulness  unto  God,  and  also 
for  the  profit  of  our  neighbours.  For  the  Lord  saith  again  in  the 
Gospel,  "  Let  your  light  so  shine  before  men,  that  they  may  see  your 
good  works,  and  glorify  your  Father  which  is  in  heaven."  Matt.  v.  16. 
Likewise  the  Apostle  Paul  saith,  "Walk  worthy  of  your  calling." 
Eph.  iv.'^l.  Also,  "  Whatsoever  ye  do,"  saith  he,  "  either  in  word, 
or  in  deed,  do  all  in  the  name  of  the  Lord  Jesus,  giving  thanks  to 
God  the  Father  by  him."  Col.  iii.  17.  "  Let  no  man  seek  his  own, 
but  every  man  his  brother's."  Phil.  ii.  4.  And,  "  Let  ours  also 
learn  to  shew  forth  good  works  for  necessary  uses,  that  they  be  not 
unprofitable."  Tit.  iii.  14.  Notwithstanding,  therefore,  that  we 
teach,  with  the  Apostle,  that  a  man  is  justified  by  faith  in  Christ, 
and  not  by  any  good  works;  Rom.  iii.  28.  yet  we  do  not  hghtly 
esteem  or  condemn  good  works  :  because  we  know  that  a  man  is  not 
created  or  regenerated  through  faith,  that  he  should  be  idle,  but 
rather  that  without  ceasing  he  should  do  those  things  which  are 
good  and  profitable.  For  in  the  Gospel  the  Lord  saith,  "  A  good 
tree  bringeth  forth  good  fruit :"  Matt.  xii.  33.  and  again,  "  Whoso- 
ever abideth  in  me,  bringeth  forth  much  fruit."  John  xv.  5.  And 
lastly,  the  Apostle  saith,  "  We  are  the  workmanship  of  God,  created 
in  Christ  Jesus  to  good  works,  which  God  hath  prepared,  that  we 
should  walk  in  them."  Eph.  ii.  10.    And  again,  "  Who  gave  himself 


OF    JUSTIFICATION     BY     FAITH,     AND    OF     GOOD    WORKS.  153 

for  US,  that  he  might  deHver  us  from  all  iniquity,  and  purge  us  to  be 
a  peculiar  people  to  himself,  zealous  of  good  works."  Tit.  ii.  14.  We 
therefore  condemn  all  those,  which  do  contemn  good  works,  and  do 
babble  that  thev  are  needless,  and  not  to  be  regarded.  Neverthe- 
less, as  was  said  before,  we  do  not  think  that  we  are  saved  by  good 
works,  or  that  they  are  so  necessary  to  salvation,  that  no  man  was 
ever  saved  without  them.  For  we  are  saved  by  grace,  and  by  the 
benefit  of  Christ  alone.  Works  do  necessarily  proceed  from  faith  : 
but  salvation  is  improperly  attributed  to  them,  which  is  most  pro- 
perly ascribed  to  grace.  That  sentence  of  the  Apostle  is  very 
notable :  "  If  by  grace,  then  not  of  works  ;  for  then  grace  were  no 
more  grace  :  but  if  of  works,  then  is  it  not  of  grace ;  for  then 
works  were  no  more  works."  Rom.  xi.  6. 

Now  the  works  which  we  do,  are  accepted  and  allowed  of  God 
through  faith ;  because  they  which  do  them  please  God  by  faith  in 
Christ,  and  also  the  works  themselves  are  done  by  the  grace  of  God 
through  his  Holy  Spirit.  For  St.  Peter  saith,  that  "  Of  every 
nation,  he  that  feareth  God,  and  worketh  righteousness,  is  accepted 
with  him."  Act.  x.  35.  And  Paul  also,  "  We  cease  not  to  pray  for 
vou,  that  ye  may  walk  worthy  of  the  Lord,  and  in  all  things  please 
him,  being  fruitful  in  every  good  work."  Col.  i.  9,  10.  Here, 
therefore,  we  diligently  teach,  not  false  and  philosophical,  but  true 
virtues,  true  good  works,  and  the  true  duties  of  a  Christian  man. 
And  this  we  do,  with  all  the  diligence  and  earnestness  that  we  can 
inculcate  and  beat  into  men's  minds ;  sharply  repro^^ng  the  slothful- 
ness  and  hypocrisy  of  all  those,  who  with  their  mouths  praise  and 
profess  the  Gospel,  and  yet  with  their  shameful  life  do  dishonom-  the 
same ;  setting  before  their  eyes,  in  this  case,  God's  horrible  threat- 
enings,  large  promises,  and  bountiful  rewards,  and  that  by  exhorting, 
comforting,  and  rebuking.  For  we  teach,  that  God  doth  bestow 
great  rewards  on  them  that  do  good,  according  to  that  saying  of  the 
Prophet,  "  Refrain  thy  voice  from  weeping,  because  thy  work  shall 
have  a  reward."  Jer.  xxxi.  16.  In  the  Gospel  also  the  Lord  said, 
"  Rejoice,  and  be  glad,  because  your  reward  is  great  in  the  heavens." 
Matt.  V.  12.  And,  "  He  that  shall  give  to  one  of  these  little  ones  a 
cup  of  cold  water,  verily  I  say  unto  you,  he  shall  not  lose  his 
reward."  Matt.  x.  42.  Yet  we  do  not  attribute  this  reward,  which 
God  giveth,  to  the  merit  of  the  man  that  receiveth  it,  but  to  the 
goodness,  or  liberality,  and  truth  of  God,  which  promiseth  smd 
giveth  it :  who  although  he  owe  nothing  unto  any,  yet  he  hath 
promised   to   give   a  reward   to  those  that  faithfully  worship  him. 


154 


THE    NINTH    SECTION. 


notwithstanding  that  he  do  also  give  them  grace  to  worship  him. 
Besides,  there  are  many  things  unworthy  the  majesty  of  God,  and 
many  imperfect  things  are  found  in  the  works  even  of  the  saints ; 
and  yet  because  God  doth  receive  into  favour,  and  embrace  those 
who  work  them  for  Ciii-ist's  sake,  tlierefore  he  performeth  unto  them 
the  promised  reward.  For  otherwise,  our  righteousnesses  are  com- 
pared to  a  menstruous  cloth :  Isa.  Ixiv.  6.  yea,  and  the  Lord  in  the 
Gospel  saith,  "  When  ye  have  done  all  things  that  are  commanded 
you,  say.  We  are  unprofitable  sen-ants ;  that  which  we  ought  to  do, 
we  have  done."  Luke  xvii.  10.  So  that  though  we  teach  that  God 
doth  give  a  reward  to  our  good  deeds,  yet  withal  we  teach,  with 
Augustine,  that  '  God  doth  crown  in  us,  not  our  deserts,  but  his  own 
gifts.'  And  therefore,  whatsoever  reward  we  receive,  we  say  that 
it  is  a  grace,  and  rather  a  grace  than  a  reward  :  because  those  good 
things  which  w^e  do,  we  do  them  rather  by  God,  than  by  ourselves  ; 
and  because  Paul  saith,  "  What  hast  thou,  that  thou  hast  not  re- 
ceived ?  but  if  thou  hast  received  it,  why  dost  thou  boast,  as  though 
thou  hadst  not  received  it?"  1  Cor.  iv.  7.  Which  thing  also  the 
blessed  Mart}T  Cyprian  doth  gather  out  of  this  place,  that  '  we  must 
not  boast;  of  anything,  seeing  nothing  is  our  own.'  We,  therefore,  con- 
demn those  who  defend  the  merits  of  men,  that  they  may  make 
frustrate  the  grace  of  God. 

n.  —  From  the  Former  Confession  of  Helvetia. 
Article  13.  Of  Faith,  and  the  Power  of  Faith. 
Now  we  attain  unto  these  so  divine  benefits,  and  the  ti'ue  sanctifi- 
cation  of  the  Spirit  of  God,  by  faith,  (which  is  the  mere  gift  of  God,) 
not  by  any  either  our  strength,  or  merits.  "Wliich  faith,  being  a  sure 
and  undoubted  substance,  and  laying  hold  on  things  to  be  hoped  for 
from  the  good  will  of  God,  doth  send  out  of  itself  charity,  and  then 
very  excellent  fruits  of  all  virtues.  Yet  do  we  not  attribute  any 
thing  to  these  works,  although  they  be  the  works  of  godly  men ;  but 
that  salvation  which  we  have  obtained,  we  do  wholly  attribute  to  the 
very  grace  of  God.  And  this  is  indeed  the  only  true  worship  of  God  ; 
to  wit,  a  faith  most  fruitful  of  good  works,  and  yet  not  putting  any 
confidence  in  works. 

III.  — From    the  Confession  of  Basle. 
Art.  8.     We  confess  the  remission  of  sins  through  faith  in  Christ 
crucified.     And  though  this  faith  doth  without  intermission  exercise 
and  shew  forth  itself  in  works  of  charity,  and  by  this  means  is  tried  ; 


OF    JUSTIFICATION    BY    FAITH,    AND    OF    GOOD    WORKS,  loo 

yet  we  do  not  attribute  righteousness  and  satisfaction  for  our  sins 
unto  works,  which  are  fruits  of  faith,  but  only  to  a  true  confidence 
and  faith  in  the  blood  of  the  Lamb  of  God  shed  for  us.  For  we  do 
unfeignedly  profess,  that  all  things  are  given  us  freely  in  Christ,  who 
is  our  righteousness,  holiness,  redemption,  way,  truth,  wisdom,  and 
life.  Therefore  the  faithful  do  work,  not  to  satisfy  for  their  sins,  but 
only  that  they  may  in  some  sort  shew  themselves  thankful  unto  God 
our  Lord  for  the  great  benefits  bestowed  upon  us  in  Christ.  (And  in 
the  margin,  upon  the  word.  Thankful : — Thankfulness  consisteth  in 
requiting  of  benefits  received.  But  we  can  requite  nothing  to  God. 
because  he  wanteth  nothing.  Therefore  we  have  an  eye  to  those 
things  which  he  requireth  of  us  :  and  those  ai-e,  faith,  and  works  of 
charity :  he  requireth  faith  toward  himself,  charity  toward  our 
neighbour.) 

IV. — From  thk  Confession  of  Bohemia. 

Chapter  6.      Of  Christ  our  Lord,  and  of  Justification  by  Faith. 

The  sixth  point  of  Christian  doctrine  in  our  churches  is,  of  sound 
and  lively  faith  in  Jesus  Christ  our  Lord,  and  of  true  justification 
by  this  faith.  And,  a  little  after :  Our  men  are  taught  to  ac- 
knowledge this  grace  and  truth,  and  by  faith  to  behold  them  in  all 
the  saving  and  wonderful  works  which  Christ  brought  to  effect,  and 
which,  according  to  the  meaning  of  the  Holy  Scripture,  are  in  a 
stedfast  faith  to  be  believed  and  professed :  such  are  these, — the  coming 
of  Christ  from  heaven ;  his  conception,  nativity,  torments,  death, 
burial,  resurrection,  ascending  into  heaven  ;  his  sitting  at  the  i-ight 
hand  of  God;  and  his  coming  again  from  thence  to  judge  the  quick 
and  the  dead.  In  these  principal  eflfects,  as  in  a  chest  wherein  trea- 
sure is  kept,  are  all  those  saving  fruits  of  true  justification  laid  up  ; 
and  from  thence  they  are  taken  for  the  elect  and  faithful,  that  in 
spirit  and  conscience,  by  faith,  they  may  be  made  partakers  thereof : 
all  which  shall  hereafter  be  perfectly  and  fully  given  unto  them,  in 
the  day  of  joyful  resurrection.  (These  things  are  also  found  in  the 
Sixth  Section,  so  far  foi'th  as  they  describe  the  Works  of  Christ,  and 
the  Fruits  thereof.) 

Upon  this  foundation,  of  this  justifying  faith,  and  of  true  and 
perfect  justification  thereby,  according  to  evident  and  clear  testi- 
monies in  the  Scriptures,  we  are  further  taught ;  first,  that  no  man  by 
his  own  strength,  or  by  the  power  of  his  own  will,  or  of  flesh  and 
blood,  can  attain  unto  or  have  this  saving  or  justifying  faith,  except 
God  of  his  grace,  by  the  Holy  Ghost,   and  by  the  ministry  of  the 


156  THE    NINTH     SECTION. 

Gospel  preached,  do  plant  it  in  the  heart  of  whom  he  Hst,  and  when 
he  list :  John  i.  13.  so  that  that  heart  may  receive  all  things,  which 
are  offered  for  salvation,  and  made  known  touching  the  same,  by  the 
public  preaching  of  the  word,  Rom.  x.  17.  2  Thess.  iii.  1.  and  by  the 
sacraments  instituted  of  Christ.  Hereof  holy  John  Baptist  saith, 
"  Man  can  take  nothing  to  himself,  except  it  be  given  him  from 
above."  John  iii.  27.  Also,  our  Lord  Christ  himself  saith,  "  No  man 
Cometh  to  me,  except  the  Father,  which  sent  me,  draw  him  :" 
John  vi.  44.  and,  a  Uttle  after,  "  Except  it  be  given  him  of  my 
Father ;"  John  iii.  65.  that  is,  from  above,  through  the  Holy  Ghost. 
And  to  Peter,  Christ  said,  "  Flesh  and  blood  hath  not  revealed  this 
unto  thee."     Mat.  xvi.  17. 

Now,  this  faith  properly  is  an  assent  of  a  willing  heart  to  the 
w'hole  truth  delivered  in  the  Gospel ;  whereby  man  is  lightened  in  his 
mind  and  soul,  that  for  his  only  Saviour  he  may  rightly  acknowledge 
and  receive  his  God  and  Lord  Jesus  Christ ;  and  upon  him,  as  on  a 
true  rock,  he  may  build  his  whole  salvation  ;  may  love,  follow,  and 
enjoy  him,  and  repose  all  his  hope  and  confidence  in  him  :  and  by 
this  valiant  confidence  he  may  lift  up  himself,  and  trust  that,  for  him 
and  his  only  merit,  God  is  become  to  him  favourable,  gentle,  boun- 
tiful ;  and  also  that  in  him  and  for  him  he  assuredly  hath,  and  shall 
have  for  ever,  eternal  life,  according  to  his  true  promise  which  he 
confirmed  with  an  oath,  saying,  "  Verily  I  say  unto  you,  he  that 
believeth  in  me  hath  eternal  life."  John  vi.  47.  And,  "  This  is  the 
will  of  him  that  sent  me,  that  he  svhich  seeth  the  Son,  and  believeth 
in  him,  shall  have  eternal  life;  and  I  will  raise  him  up  in  the  last 
day."  John  vi.  40.  Also,  "  This  is  hfe  eternal,  that  they  know 
thee  the  true  God,  and  whom  thou  hast  sent,  Jesus  Christ."  John 
xvii.  3.  And  Isaiah  saith,  "  By  his  knowledge  shall  my  righteous 
servant  justify  many."  Isaiah  liii.  11.  This  faith  alone,  and  this 
inward  confidence  of  the  heart  in  Jesus  Christ  our  Lord,  doth  justify, 
or  make  a  man  just  before  God,  without  any  works  which  he  may 
add,  or  any  merit  of  his.  Of  which  St.  Paul  saith,  "  But  to  him  that 
worketh  not  at  all,  but  believeth  in  him  that  justifieth  the  wicked 
man,  his  faith  is  imputed  for  righteousness."  Rom.  iv.  5.  And 
before  he  said,  "  But  now  is  the  righteousness  of  God  made  ma- 
nifest without  the  law,  having  witness  of  the  law  and  of  the  prophets; 
to  wit,  the  righteousness  of  God,  by  the  faith  of  Jesus  Christ,  unto 
all  and  upon  all  that  believe."  Rom.  iii.  21,  22.  And,  in  another 
place,  "  He  that  believeth  in  him,  is  made  righteous."  Acts  xiii.  39. 
And  this  righteousness,  or  justification,  is  the  remission  of  sins,  the 


OF    JUSTIFICATION     BY     FAITH,    AND    OF    GOOD    WORKS.  157 

taking  away  of  eternal  punishment,  which  the  severe  justice  of  God 
doth  require,  and  to  be  clothed  with  Christ's  righteousness,  or  with 
imputation  thereof:  also  it  is  a  reconciliation  with  God,  a  receiving 
into  favour,  w^herebv  we  are  made  acceptable  in  the  Beloved,  and 
fellow -heirs  of  eternal  life.  For  the  confirming  of  which  things,  and 
by  reason  of  our  new  birth  or  regeneration,  there  is  an  earnest 
added,  to  wit,  the  Holy  Ghost;  Ephes.  i.  13,  14.  who  is  given  and 
bestowed  freely,  out  of  infinite  grace,  for  Christ  his  death,  his  blood- 
shedding,  and  his  resurrection. 

All  these  things  hath  Paul  described  very  excellently  in  his  Epistle 
to  the  Romans,  ch.  iv.  7,  where  he  bringeth  in  David  speaking  in 
this  wise  ;  "  Blessed  are  they  whose  iniquity  is  forgiven  :"  Psa.  xxsii. 
1 .  whereof  he  speaketh  in  that  whole  chapter.  And  to  the  Galatians 
he  saith,  "  God  sent  forth  his  Son,  that  we  might  receive  the 
adoption.  Now,  because  ye  are  sons,  God  hath  sent  forth  the  Spirit 
of  his  Son,  crying  in  your  hearts,  Abba,  Father."  Gal.  iv.  4  —  6; 
Rom.  viii.  15.  For,  whomsoever  God  doth  justify,  to  them  he  doth 
give  the  Holy  Ghost,  and  by  him  he  doth  first  regenerate  them,  as 
he  promiseth  by  the  Prophet,  saying,  "  I  will  give  them  a  new  heart, 
and  I  win  put  my  Spirit  in  the  midst  of  them  ;"  Ezek.  xi.  19.  and 
xxxvi.  26.  that  as  before  sin  had  reigned  in  them  to  death,  so  also 
then  grace  might  reign  by  righteousness  imto  eternal  life  through 
Jesus  Christ.  Rom.  v.  21.  And  this  is  the  communion  or  partici- 
pation of  the  grace  of  God  the  Father,  of  the  merit  of  Jesus  Christ 
our  Lord,  and  of  the  sanctification  of  the  Holy  Ghost :  this  is  the 
law  of  faith,  the  law  of  the  Spirit  and  life,  written  by  the  Holy 
Ghost. 

But  the  lively  and  never-dying  spring  of  this  justification,  is  our 
Lord  Jesus  Christ  alone,  by  those  his  saving  works,  (that  is,  which 
give  salvation  ;)  from  whom  all  holy  men,  from  the  beginning  of  the 
world,  as  well  before  the  law  was  published,  and  under  the  law  and 
the  discipline  thereof,  as  also  after  the  law,  have  and  do  draw,  have 
and  do  receive  salvation,  or  remission  of  their  sins,  by  faith  in  the 
most  comfortable  promise  of  the  Gospel :  and  do  apply  and  appro- 
priate it,  as  pecuhar  to  themselves,  only  for  the  sole  death  of  Christ 
and  his  blood-shedding,  to  the  full  and  perfect  abohshing  of  their 
sins,  and  the  cleansing  from  them  all.  Whereof  we  have  many  testi- 
monies in  the  Scripture.  Holy  Peter,  before  the  whole  Council  at 
Jerusalem,  doth  prove  by  sound  arguments,  "  that  salvation  is  not 
to  be  found  in  any  other,  than  in  Christ  Jesus  alone  ;  and  that,  under 
this  large  cope  of  heaven,  there  is  no  other  name  given  unto  men. 


loS  THE    NINTH     SECTION. 

whereby  we  may  be  saved."  Acts  iv.  12,  And  in  anotlier  place  he 
appealeth  to  the  consenting  voices  and  testimonies  of  allthe  Prophets, 
who  spake  with  one  mind,  by  one  Spirit,  and  as  it  were  by  one 
mouth  :  and  thus  he  said,  "  As  touching  this  Jesus,  all  the  Prophets 
bear  witness,  that,  through  his  name,  all  that  believe  in  him  shsill 
receive  remission  of  sins."  Acts  x.  43.  And  to  the  Hebrews  it  is 
written,  "  He  hath  by  himself  purged  our  sins,"  Heb.  i.  3.  And 
again,  "  We  have  redemption  through  his  blood,  even  the  remission 
of  sins."  Eph.  i.  7.  And  St.  John  saith,  "  We  have  an  Advocate 
with  the  Father,  Jesus  Christ  the  righteous,  and  he  is  the  propi- 
tiation, or  atonement,  for  our  sins ;  and  not  for  ours  only,  but  also 
for  the  sins  of  the  whole  world."  1  John  ii.  1,2.  And  again  to  the 
Hebrews,  "We  are  sanctified  by  the  offering  of  the  body  of  Jesus  Christ 
once  made  :"  Heb.  x.  10.  and  a  little  after  he  addeth,  '*  With  one 
only  offering  hath  he  consecrated  for  ever  them  that  are  sanctified  ;" 
verse  14.  namely  of  God,  by  the  Spirit  of  God.  Therefore  all  sin- 
ners, and  such  as  are  penitent,  ought  to  fly  incontinently  through 
their  whole  life  to  our  Lord  Jesus  Christ  alone,  for  remission  of  their 
sins,  and  every  saving  grace  ;  according  to  that  in  the  Epistle  to  the 
Hebrews,  "  Seeing  that  we  have  a  great  High  Priest,  even  Jesus  the 
Son  of  God,  which  is  entered  into  heaven,  let  us  hold  fast  this  pro- 
fession," which  is  concerning  Christ  our  Lord  :  and  straightway  he 
addeth,  "  Let  us  therefore  go  boldly  unto  the  throne  of  gi-ace,  that 
we  may  receive  mercy,  and  find  grace  to  help  in  time  of  need.'' 
Heb.  iii.  14  ;  16,  Also  Christ  himself,  crying  out,  saith,  "  He  that 
thirsteth,  let  him  come  to  me,  and  drink."  John  vii.  37.  And  in 
another  place,  "  He  that  cometh  unto  me,  shall  not  hunger  ;  and  he 
that  believeth  in  me,  shall  never  thirst."     John  vi.  35. 

Now,  they  that  attain  to  this  justification  by  Christ  our  Lord,  are 
taught  to  take  unto  themselves  true  and  assured  comfort,  out  of  this 
grace  and  bounty  of  God,  to  enjoj'  a  good  and  quiet  conscience 
before  God,  to  be  certain  of  their  ovni  salvation,  and  to  have  it  con- 
firmed to  them  by  this  means ;  that,  seeing  they  are  here  the  sons  of 
God,  they  shall  also  after  death  in  the  resurrection  be  made  heirs." 
Rom.  viii.  17.  Gal.  iv.  7.  In  the  mean  time  they  ought  both  to 
desire  to  be  brought  to  this,  that  they  may  receive  the  fruit  of  perfect 
salvation,  and  also  cheerfully  to  look  for  it,  with  that  confidence, 
according  to  the  promise  of  the  Lord,  that  such  shall  not  come  into 
judgment,  but  that,  by  making  a  way,  they  have  already  passed  from 
death  into  life.  John  v.  24.  Of  all  points  of  doctrine  we  account 
this  the  chiefest   and  weightiest,   as  that   wherein  the   sum   of  the 


OF    JUSTIFICATION    UY    FAITH,    AND    OF    GOOD    WORKS.  159 

Gospel  doth  consist,  whereon  Christianity  is  founded,  and  wherein 
the  precious  and  most  noble  treasure  of  eternal  salvation,  and  the 
only  and  lively  comfort  proceeding'  from  God,  is  comprehended. 
Therefore  herein  our  preachers  do  labour  especially,  that  they  niay 
well  instruct  the  hearts  of  men  in  this  point  of  doctrine,  and  so  sow 
it,  that  it  may  take  deep  root. 

Chapte?'  7.      Of  Good  Works  and  a  Christian  Life. 

In  the  seventh  place  we  teach,  that  they,  who  are  made  righteous 
and  acceptable  to  God,  by  faith  alone  in  Christ  Jesus,  and  that  by 
the  grace  of  God  without  any  merits,  ought,  in  the  whole  course  of 
their  life  that  followeth,  both  altogether  jointly,  and  every  one  par- 
ticularly, according  as  the  order,  condition,  age,  and  place  of  every 
one  doth  require,  to  perform  and  exercise  those  good  works  and  holy 
actions  which  are  commanded  of  God,  even  as  the  Lord  com- 
mandeth,  when  he  saith,  "  Teach  them  to  observe  all  things,  which 
I  have  commanded  you."  Matt,  xxviii.  20.  Now  these  good  works, 
or  holy  actions,  are  not  certain  affections  devised  of  flesh  and  blood, 
(for  such  the  Lord  forbiddeth  ;)  but  they  are  expressly  shewed  and 
propounded  unto  us  by  the  Spirit  of  God ;  to  do  the  which,  God 
doth  bind  us  ;  and  the  rule  and  chief  square  whereof  God  himself  is  in 
his  word.  For  so  he  saith  by  the  Prophet,  "  Walk  not  in  the  com- 
mandinents  of  your  fathers,  and  keep  not  their  judgments,  and  defile 
not  yourselves  with  their  idols  :  I  am  Jehovah  your  God  ;  walk  ye  in 
my  commandments,  and  keep  my  judgments,  and  do  them."  Ezek.  xx. 
18,  19.  Likewise  Christ  saith,  "  Teach  them  those  things,  which  I 
have  commanded  you."  Matt,  xxviii.  20.  Therefore  the  Ten  Com- 
mandments, and  love,  which  by  faith  worketh  righteousness,  on  the 
right  hand  and  on  the  left  hand,  as  well  toward  God  as  toward  our 
neighbour,  is  a  certain  sum,  a  most  straight  square,  and  a  most  arti- 
ficial shaping  or  description  of  all  good  works.  Now,  an  example  of 
this  square  is  the  most  holy  hfe  of  Christ,  whereof  he  himself  saith, 
"  Learn  of  me,  because  I  am  meek  and  humble  in  heart."  Matt, 
xi.  29.  And  what  other  thing  would  he  teach,  by  uttering  those 
eight  sentences  of  happiness.  Matt.  v.  3 — 10.  than  to  shew  what 
manner  of  hfe  the  true  children  of  God  ought  to  lead,  and  what  be 
the  works  which  God  hath  commanded } 

Therefore,  according  to  these  things,  they  teach  with  all  care  and 
diligence,  touching  the  difference  which  is  to  be  known  and  kept 
betwixt  those  works  which  are  devised  and  taught  of  men,  and  those 
which  are  commanded  of  God.     Those  works  which  are  commanded 


160  THE    NINTH    SECTION. 

of  God,  ought  not  to  be  intermitted  for  human  traditions.  For 
Christ  doth  grievously  reprehend  this  in  them  that  do  otherwise, 
and  in  the  Pharisees,  saying,  "  Why  do  ye  transgress  the  command- 
ments of  God  for  your  traditions  ?"  Matt.  xv.  3.  And  again,  "  In 
vain  do  they  worship  me,  seeing  they  do  only  teach  the  command- 
ments of  men."  Mark  vii.  7.  But  such  works  as  are  taught  of 
men,*  what  shew  soever  they  have  even  of  goodness,  are  in  no  case 
to  be  so  highly  esteemed,  as  those  which  are  commanded  of  God.  Isa. 
xxix.  13,  14.  Yea,  to  say  somewhat  more  ;  if  they  be  not  of  faith,  but 
contrary  to  faith,  they  are  of  no  value  at  all,  but  are  an  abomination 
and  filthiness  before  the  face  of  God.  Isa.  i.  11.  and  Ixiv.  6.  Now, 
all  good  works  are  divided.  First,  generally,  into  those  which  pertain 
to  all  true  Christians,  according  to  the  unity  of  faith  and  Catholic 
salvation  :  Secondly,  particularly,  into  those  which  are  proper  to  the 
order,  age,  and  place  of  every  man ;  as  the  Holy  Ghost  doth  seve- 
rally teach  elders,  masters,  the  common  sort,  parents,  children,  the 
married,  the  unmarried,  and  every  one,  what  be  their  proper  bonds 
and  works.  Moreover,  on  this  point,  men  are  diligently  taught  to 
know  how,  and  wherein,  good  works  do  please  God.  Truly,  they 
please  God  no  otherwise,  than  in  the  only  name  of  our  Lord  Jesus 
Christ ;  in  whose  name  they  ought  to  be  done,  to  the  glory  of  God, 
according  to  the  doctrine  of  Paul  the  Apostle,  who  speaketh  thus, 
"  Whatsoever  ye  do  in  words  and  in  deeds,  do  all  in  the  name  of  our 
Lord  Jesus."  Col.  iii.  23.  1  Cor-  x.  31.  And  the  Lord  himself 
saith,  "  Without  me  ye  can  do  nothing  ;"  John  xv.  5.  that  is,  no- 
thing that  may  please  God,  and  be  for  your  salvation.  Now,  to  do 
good  works  in  the  name  of  Christ,  is  to  do  them  in  a  lively  faith  in 
him,  whereby  we  are  justified  ;  and  in  love,  which  is  poured  forth 
into  our  hearts  by  the  Holy  Ghost,  in  such  sort  that  God  loveth  us, 
and  we  again  love  him  and  our  neighbour.  For  the  Holy  Ghost 
doth  sanctify,  move,  and  kindle  the  hearts  of  them  which  are  justi- 
fied, to  do  these  holy  actions ;  as  the  Lord  saith,  "  He  shall  be  in 
you:"  John  xiv.  17.  and  the  Apostle,  "The  anointing  of  God 
teacheth  you."  1  John  ii.  27.  These  two,  faith  and  love,  are  the 
fountain  and  square  of  all  virtues  and  good  works  ;  according  to  the 
testimony  of  the  Apostle,  "  The  end  of  the  commandment  is  love, 
out  of  a  pure  heart,  and  a  good  conscience,  and  faith  not  feigned." 
1  Tim.  i.  5.     And  again,  "  Without  faith  it  is  not  possible  to  please 

*  Understand  this  of  tbose  \\'orks  which  yet  are  not  will-worship,  and  de- 
vices of  man's  brain :  for  such  are  wholly  to  be  rejected  ;  as  is  also  said  of 
such,  a  little  after,  that  are  not  of  faith,  hut  contrary  to  faith. 


OF    JUSTIFICATION     BY     FAITH,    AND    OF     GOOD     WORKS.  IGI 

God  :"    Heb.   xi.   6.    also,     "  without  love    nothing    doth   profit    a 
man."    1  Cor.  xiii.  3. 

In  the  next  place  they  teach,  why,  and  to  what  purpose  or  end, 
such  good  works  as  pertain  to  Christian  godliness  ought  to  he  done  ; 
to  wit,  not  in  this  respect,  that  men  by  these  works  should  obtain 
justification,  or  salvation,  and  remission  of  sins.  For  Christ  saith, 
"  When  ye  have  done  all  those  things  which  were  commanded  you, 
say.  We  are  unprofitable  servants."  Luke  xvii.  10.  Also  Paul  saith, 
"  Not  for  the  works  of  righteousness  which  we  have  done,  but 
through  his  mercy  hath  he  saved  us."  Tit.  iii.  5.  Wherewith  all 
those  words  of  David  agree,  when  he  prayeth,  "  Lord,  enter  not 
into  judgment  with  thy  servant,  because  that  in  thy  sight  shall  no 
flesh  li\dng  be  justified."  Psal.  cxJiii.  2.  But  Christians  are  to  ex- 
ercise themselves  in  good  works,  for  these  causes  following  :  First, 
that  by  this  mean  they  may  prove  and  declare  their  faith,  and  by 
these  works  be  knovm  to  be  true  Christians,  that  is,  the  lively  mem- 
bers and  followers  of  Christ,  whereof  our  Lord  saith,  "  Every  tree 
is  known  by  his  own  fruits."  Luke  vi.  44.  Indeed  good  works  are 
assured  arguments,  and  signs,  and  testimonies,  and  exercises  of  a 
hvely  faith,  even  of  that  faith  which  lieth  hid  in  the  heart,  and,  to 
be  short,  of  the  true  fruit  thereof,  and  such  as  is  acceptable  to  God, 
Paul  saith,  "  Christ  liveth  in  me  :  for  in  that  I  now  live  in  the  flesh, 
I  live  by  faith  in  the  Son  of  God."  Gal.  ii.  20.  And  trulv  it  cannot 
be  otherwise,  but  that,  as  sin  doth  bring  forth  death,  so  faith,  and 
justification  which  ariseth  thereout,  doth  bring  forth  life,  inwardlv 
in  the  spirit,  and  outwardly  in  the  works  of  charitv. 

Secondly,  Christians  must  therefore  do  good  works,  that  they  may 
confirm  and  build  up  their  election  and  vocation  in  themselves,  and 
presen-e  it  by  taking  heed  that  they  fall  not  into  mortal  sins  :*  even 
as  St.  Peter  teacheth,  among  other  things  writing  thus  ;  "  "S^Tiere- 
fore,  brethren,  endeavour  rather  to  make  your  vocation  and  election 
sure  ;"  or  to  confirm  it.  2  Pet.  i.  10.  And  how  this  may  be  done, 
he  doth  briefly  declare  a  little  before :  "  Therefore,  giving  all  diU- 
gence  thereunto,  join  with  your  faith,  virtue  ;  and  with  virtue,  know- 
ledge ;  and  with  knowledge,  temperance  ;  and  with  temperance, 
patience  ;  and  with  patience,  godhness  ;  and  with  godliness,  bro- 
therly kindness  ;  and  with  brotherly  kindness,  love.  For  if  these 
things  be  among  you,  and  abound  in  you,  they  will  make  you  that 

*  See  the  second  observation  upon  the  Confession  of  Saxony  in  the  Fourth 
Section. 


162  THE    NINTH    SECTION. 

ye  shall  be  neither  idle  nor  unfruitful  in  the  knowledge  of  our  Lord 
Jesus  Christ."  2  Pet.  i.  5 — 8.  In  which  place  St.  Peter  doth 
evidently  shew,  that  we  must  endeavour  to  exercise  ourselves  in 
good  works,  First,  for  this  cause,  lest  that  the  gi-ace  of  faith  and  of  a 
good  conscience,  which  we  have,  be  either  lost  or  defiled  ;  but  that 
it  may  rather  be  preserved.  For  the  Holy  Ghost  doth  fly  from 
idolators,  and  departeth  from  profane  men  ;  Wisd.  i.  5.  and  the 
evil  and  impure  spirit  doth  return  into  an  empty  and  idle  house. 
Matt.  xii.  44  ;  Luke  xi.  25.  Also,  whosoever  doth  either  lose  or 
defile  a  good  conscience,  what  commendable  thing,  or  what  work 
can  he  do  that  is  precious  and  acceptable  to  God  ?  how  shall  he  give 
himself  to  prayer  ?  Secondly,  for  this  cause  ;  that  we  may  profit 
and  increase  more  and  more  in  this  grace,  and  that  we  may  gain 
unto  the  Lord,  by  occupying  those  talents  which  are  committed  to 
our  trust.  Whereof  St.  Paul  saith,  "  Now  we  all,  beholding,  as  in 
a  mirror,  the  glory  of  the  Lord  with  open  face,  are  changed  into  the 
same  image  from  glory  to  glory :  2  Cor.  iii.  10.  that  is,  we  behold 
Christ,  who  is  the  Image  and  Glory  of  the  Father ;  and  hereunto 
we  endeavour,  that  we  may  be  conformed  to  the  likeness  of  this 
image  by  the  Holy  Ghost,  which  doth  kindle  us  thereto,  till  this 
image  doth  get  her  perfection  by  a  blessed  resurrection. 

Thirdly,  we  must  do  and  exercise  ourselves  in  good  works,  as  well 
for  the  promises  of  this  life,  as  also  for  the  reward  of  eternal  life, 
(whereof  mention  is  made  very  often  and  at  large  in  the  Holy  Scrip- 
ture ;)  and  that  by  faith  in  Christ  we  may  have  a  more  abundant 
entrance  to  the  attaining  of  those  rewards,  and  to  the  eternal  king- 
dom of  heaven ;  as  St.  Peter  testifieth,  saying,  "  If  ye  do  these 
things,  ye  shall  never  fall :  for  by  this  means  an  entering  shall  be 
ministered  imto  you  abundantly  into  the  everlasting  kingdom  of  our 
Lord  and  Saviour  Jesus  Christ."  2  Pet.  i.  10,  11.  But  chiefly  we 
must  do  the  works  of  mercy,  whereby  we  benefit  our  neighbour, 
whereby  we  provide  and  do  for  him,  and  w^hereof  he  standeth  in 
need:  such  as  these  be; — to  give  alms,  to  visit  the  sick,  to  have  a 
care  of  them,  or  to  be  at  hand  to  do  them  service,  to  teach  the 
simple,  by  counsel  and  labour  to  help  others,  to  pardon  ofi'ences,  and 
such  like  :  which  all  have  the  promises  of  the  bountifulness  of  God, 
and  of  rewards  ;  to  do  the  which  Christ  our  Lord  doth  exhort  in 
these  words,  "Be  ye  merciful,  as  your  Father  is  merciful :  give, 
and  it  shall  be  given  to  you  ;  forgive,  and  ye  shall  be  forgiven." 
Luke  vi.  36 — 38.     And,  in  another  place,  "  Sell  your  goods,  and 


OP    JUSTIFICATION    BY    KAITH.    AND    OF    GOOD    WORKS.  163 

give  alms  :  get  you  bags  which  wax  not  old,  a  treasure  that  cannot 
fail  in  heaven,  where  no  thief  cometh,  and  where  the  moth  cor- 
rupteth  nothing."  Luke  xii.  33.  Also,  "  When  thou  makest  a 
feast,  call  the  poor,  the  maimed,  the  lame,  the  blind,  and  thou  shalt 
be  blessed ;  because  they  cannot  recompense  thee  ;  for  thou  shalt 
be  recompensed  at  the  resurrection  of  the  just."  Luke  xiv.  13,  14. 
Also,  "  I  was  an  hungered,  I  thirsted,  I  was  a  stranger,  naked,  sick, 
and  in  prison,  and  in  all  things  ye  helped  me  by  your  service. 
Verily  I  sav  unto  you.  Inasmuch  as  you  did  these  things  to  one  of 
the  least  of  my  brethren,  ye  did  them  to  me.  Come  hither,  ye 
blessed  of  my  Father,  inherit  the  kingdom  prepared  for  you  before 
the  beginning  of  the  world."  Matt.  xxv.  34—40.  By  these  it  is 
plain  and  manifest,  that  those  works  which  proceed  of  faith,  do 
please  God,  and  are  rewarded  with  abundant  grace ;  to  wit,  with  the 
recompense  of  all  kind  of  good  things  and  blessings,  both  in  this 
life,  and  in  the  life  to  come. 

Lastly,  this  doctrine  is  shut  up  with  this  or  such  like  exhortation  : 
that  no  man  can  perfectly  do  these  works  of  Christian  godliness,  or 
fully  perform  the  commandments  of  God  ;  and  that  no  man  can  be 
found,  who  doth  not  fail  in  any  part  thereof,  and  who  is  clean  with- 
out sin  :  as  it  is  written,  "  There  is  not  a  man  so  just  on  the  earth, 
who  doth  uprightly,  and  sinneth  not :"  Eccles.  vii.  20.  and  that 
therefore  every  one  ought  to  seek  and  to  enjoy  his  perfection  in 
Christ  Jesus ;  in  his  grace,  precious  sacrifice,  and  merit,  by  that 
faith  and  justification  of  his,  which  consisteth  in  the  remission  of 
sins  ;  if  he  wiU  not  have  any  thing  in  himself  that  may  deserve 
damnation.  For  Christ  alone  is  our  perfection,  and  fulfilling  of  the 
law,  our  life  and  righteousness  ;  and  whosoever  receive  him  by  faith, 
and  do  wholly  trust  in  him,  these  men  have  all  their  sins  washed 
away  in  the  blood  of  Christ,  so  that  afterward  they  need  not  to  fear 
condemnation.  For  thus  Paul  writeth,  "  Therefore  now  there  is  no 
condemnation  to  them  w^hich  are  in  Christ  Jesus,  which  do  not  walk 
according  to  the  flesh,  but  according  to  the  Spirit."  Rom.  viii.  1. 
For  to  these  men  "  Christ,  is  made  of  God  wisdom,  righteousness, 
sanctification,  and  redemption."   1  Cor.  i.  30. 

V. — From  the  Confession  of  France. 

Art.  13.  We  believe  that  our  whole  righteousness  doth  consist 
in  the  remission  of  our  sins,  which  is  also,  as  David  doth  testify,  our 
only  felicity.  Therefore  we  do  utterly  reject  all  other  means, 
whereby  men  do  think  that  they  may  be  justified  before  God ;  and, 

H  2 


164  THE    NINTH    SECTION. 

casting  away  all  opinion  of  virtues  and  merits,  we  do  altogether  rest 
in  the  only  obedience  of  Jesus  Christ,  which  is  imputed  to  us,  both 
that  all  our  sins  may  be  covered,  and  also  that  we  may  obtain  grace 
before  God.  To  conclude,  we  believe  that  we  cannot  find  where  to 
rest  ourselves,  if  we  decline  never  so  little  from  this  foundation  ;  but 
rather  that  we  shall  be  always  unquiet,  because  we  are  not  at  peace 
with  God,  till  we  be  certainly  persuaded  that  we  are  loved  in  Jesus 
Christ ;  because  that  in  ourselves  we  are  worthy  of  all  hatred. 

Art.  20.  We  believe  that  by  faith  alone  we  are  made  partakers 
of  this  righteousness ;  as  it  is  written,  He  suffered,  to  purchase  salva- 
tion for  us,  "  that  whosoever  believeth  in  him  should  not  perish." 
John  iii.  16.  And  this  is  therefore  done,  because  the  promises 
of  life,  offered  to  us  in  him,  are  then  applied  to  our  use,  and  made 
effectual  to  us,  when  we  do  embrace  them ;  nothing  doubting  but 
that  we  shall  enjoy  those  things,  whereof  the  Lord  by  his  own 
mouth  hath  assured  us.  Therefore  that  righteousness,  which  we 
obtain  by  faith,  doth  depend  upon  free  promises,  whereby  the  Lord 
doth  declare  and  testify  that  we  are  beloved  of  him. 

Art.  21.  We  believe,  that  by  the  secret  grace  of  the  Holy  Ghost 
we  are  indued  with  the  light  of  faith  ;  which  is  the  free  gift  of  God, 
and  is  proper  to  them  alone,  to  whom  it  hath  pleased  God  to  give 
it :  so  that  the  faithful  have  not  whereof  to  boast  in  themselves, 
seemg  that  rather  they  are  more  than  double  debtors,  becaiise  they 
are  preferred  before  others.  And  further  we  believe,  that  faith  is 
given  to  the  elect,  not  that  they  might  once  only  be  brought  into 
the  right  way,  but  rather  that  they  may  go  forward  therein  unto  the 
end ;  because  that,  as  the  beginning  is  of  God,  so  is  also  the 
accomplishment. 

Art.  22.  We  believe  that  we,  who  by  nature  are  the  servants  of 
sin,  are  regenerated  unto  a  new  life  by  means  of  this  same  faith. 
And  by  this  faith  we  receive  grace  to  live  holily,  while  we  do 
embrace  that  Evangelical  promise,  that  the  Lord  will  give  unto  us 
the  Holy  Ghost.  Therefore  it  is  so  far  that  faith  should  extinguish 
the  desire  to  live  well  and  holily,  that  it  doth  rather  increase  and 
kindle  it  in  us :  whereupon  good  works  do  necessarily  follow. 
Nevertheless,  although  God,  that  he  may  fully  save  us,  do  regenerate 
us,  and  frame  us  to  a  holy  life ;  yet  we  confess,  that  the  good  works 
which  we  do,  by  the  direction  of  his  Spirit,  are  not  so  regarded  of  God, 
as  that  we  should  be  justified  thereby,  or  deserve  to  be  counted  the 
children  of  God  :  because  we  should  waver  with  a  perpetual  doubt- 
ing and  trembling,  unless  we  should  rely  upon  that  only  satisfaction. 


OF    JUSTIFICATION     BY     FAITH,     AND    OF     GOOD     WORKS.  165 

whereby  Christ  Jesus  hath  discharged  us    of   the   punishment   or 
forfeit  for  our  offence. 

VI. — From  the  Confession  of  England. 

Art.  20.  Besides,  though  we  say  we  have  no  shelter  at  all  in  our 
own  works  and  deeds,  hut  appoint  all  the  means  of  our  salvation  to 
be  in  Christ  alone  ;  yet  say  we  not,  that  for  this  cause  men  ought  to 
live  loosely  and  dissolutely  :  nor  that  it  is  enough  for  a  Christian,  to 
be  baptized  only,  and  to  believe ;  as  though  there  were  nothing  else 
required  at  his  hand.  For  true  faith  is  lively,  and  can  in  no  wise  be 
idle.  Thus  therefore  teach  we  the  people ;  that  God  hath  called  us, 
not  to  follow  riot,  and  wantonness,  but,  as  St,  Paul  saith,  "  unto  good 
works,  to  walk  in  them  :"  Ephes.  ii.  10.  that  we  are  delivered  from 
the  power  of  darkness.  Col.  i.  13.  to  the  end  that  we  should  serve 
the  living  God:  Heb.  ix.  14.  to  cut  away  all  the  remnants  of 
sin,  and  to  work  out  our  salvation  in  fear  and  trembling  :  Phil.  ii. 
12.  that  it  may  appear  that  the  Spirit  of  sanctification  is  in  our 
bodies,  and  that  Christ  himself  dwelleth  in  our  hearts. 

VII. — From  the  Confession  of  Scotland. 
Article  13.  Of  the  Cause  of  Good  Works. 
So  that  the  cause  of  good  works  we  confess  to  be,  not  our  free 
will,  but  the  Spirit  of  our  Lord  Jesus  ;  who,  dwelhng  in  our  hearts 
by  true  faith,  bringeth  forth  such  good  works,  as  God  hath  prepared 
for  us  to  walk  in.  Ephes.  ii.  10.  For  this  we  most  boldly  affirm, 
that  it  is  blasphemy  to  say,  that  Christ  abideth  in  the  hearts  of  such, 
in  whom  there  is  no  Spirit  of  sanctification.  And  therefore  we  fear 
not  to  affirm,  that  murderers,  oppressors,  cruel  persecutors,  adulterers, 
whoremongers,  filthy  persons,  idolaters,  drunkards,  thieves,  and  all 
workers  of  iniquity,  have  neither  true  faith,  neither  any  portion  of 
the  Spirit  of  the  Lord  Jesus,  so  long  as  obstinately  they  continue  in 
their  wickedness.  For  how  soon  soever  the  Spirit  of  the  Lord 
Jesus  (which  God's  elect  children  receive  by  true  faith)  taketh 
possession  in  the  heart  of  any  man,  so  soon  doth  he  regenerate  and 
renew  the  same  man ;  so  that  he  beginneth  to  hate  that  which  before 
he  loved,  and  beginneth  to  love  that  which  before  he  hated.  And 
from  thence  cometh  that  continual  battle  which  is  betwixt  the  flesh 
and  the  Spirit  in  God's  children  :  Gal.  v.  17.  so  that  the  flesh  and 
natural  man,  according  to  their  own  corruption,  lusteth  for  things 
pleasing  and  delectable  unto  itself;  grudgeth  in  adversity,  is  lifted 
up  in  prosperity,  and  at  every  moment  is  prone  and  ready  to  ofifend 


166  THB    NINTH    SECTION. 

the  majesty  of  God.  But  the  Spirit  of  God,  which  giveth  witness- 
ing to  our  spirit  that  we  are  the  sons  of  God,  Rom.  viii.  16. 
maketh  us  to  resist  filthy  pleasures,  and  to  groan  in  God's  presence 
for  deliverance  from  this  bondage  of  corruption ;  Ver.  22.  and 
finally,  so  triumpheth  over  sin,  that  it  reigneth  not  in  our  mortal 
bodies.  Rom.  vi.  12.  This  battle  have  not  carnal  men,  being  desti- 
tute of  God's  Spirit ;  but  do  follow  and  obey  sin  with  greediness, 
and  without  repentance,  even  as  the  devil  and  their  corrupt  lusts  do 
provoke  them.  But  the  sons  of  God,  as  before  is  said,  do  fight 
against  sin,  do  sob  and  mourn,  when  they  perceive  themselves 
tempted  to  iniquity  ;  and  if  they  fall,  they  rise  again  with  unfeigned 
repentance  :  and  these  things  they  do,  not  by  their  own  power,  but 
by  the  power  of  the  Lord  Jesus,  without  whom  they  were  able  to  do 
nothing.  John  xv.  5. 

Article  14.     What  Works  are  reputed  Good  before  God. 

We  confess  and  acknowledge,  that  God  hath  given  to  man  his 
holy  law,  in  which  not  only  are  forbidden  all  such  works  as  displease 
and  ofiend  his  Godly  Majesty,  but  also  are  commanded  all  such  as 
please  him,  and  as  he  hath  promised  to  reward.  Exod.  xx.  1  — 17. 
Deut.  V.  1  —  21.  And  these  works  be  of  two  sorts.  The  one  are 
done  to  the  honour  of  God,  the  other  to  the  profit  of  our  neigh- 
bours. And  both  have  the  revealed  will  of  God  for  their  assurance. 
To  have  one  God,  to  worship  and  honour  him,  to  call  upon  him  in 
all  our  troubles,  to  reverence  his  holy  name,  to  hear  his  word,  to 
believe  the  same,  to  communicate  with  his  holy  Sacraments,  are  the 
works  of  the  First  Table.  To  honour  father,  mother,  princes,  rulers, 
and  superior  powers ;  to  love  them,  to  support  them,  yea,  to  obey 
their  charges,  (not  repugning  the  commandments  of  God ;)  to  save 
the  lives  of  innocents,  to  repress  tyranny,  to  defend  the  oppressed, 
to  keep  our  bodies  clean  and  holy,  to  live  in  soberness  and  temper- 
ance, to  deal  justly  with  all  men,  both  in  word  and  deed ;  Ezek.  xxii. 
13.  1  Thess.  iv.  6.  and  finally,  to  repress  all  appetite  of  our  neigh- 
bour's hurt,  are  the  good  works  of  the  Second  Table ;  which  are 
most  pleasing  and  acceptable  to  God,  as  those  works  that  are  com- 
manded by  himself.  Ephes.  vi.  1  —  7.  The  contrary  whereof  is  sin 
most  odious,  which  always  displeaseth  him  and  provoketh  him  to 
anger:  Ezek.  xxii.  1  —  12.  Jer.  xxii.  3 — 5.  Isai.  1,  1.  as,  not  to 
call  upon  him  alone,  when  we  have  need ;  not  to  hear  his  word  with 
reverence  ;  to  contemn  and  despise  it ;  to  have,  or  to  worship  idols; 
to  maintain  and  defend  idolatry  ;  lightly  to  esteem  the  reverend  name 


OF    JUSTIFICATION    BY    FAITH,    AND    OF    GOOD    WORKS.  1G7 

of  God ;  to  profane,  abuse,  or  contemn  the  Sacraments  of  Christ 
Jesus  ;  to  disobey  or  resist  any  that  God  hath  placed  in  authority, 
Rom.  xiii.  2.  (whilst  they  pass  not  over  the  bounds  of  their  office ;) 
to  murder,  or  to  consent  thereto ;  to  bear  hatred,  or  to  suffer  inno- 
cent blood  to  be  shed,  if  we  may  withstand  it ;  and  finally,  the 
transgression  of  any  other  commandment  in  the  First  or  Second 
Table,  we  confess  or  affirm  to  be  sin ;  by  the  which  God's  anger  and 
displeasure  is  kindled  against  the  proud  and  unthankful  world.  So 
that  good  works  we  affirm  to  be  those  only,  that  are  done  in  faith, 
and  at  God's  commandment ;  who  in  his  law  hath  expressed  what 
the  things  be  that  please  him.  And  evil  works  we  affirm  not  only 
those  that  expressly  are  done  against  God's  commandment;  but 
those  also  that,  in  matters  of  religion,  and  in  worshipping  of  God, 
have  no  other  assurance  but  the  invention  and  opinion  of  man : 
which  God  from  the  beginning  hath  ever  rejected,  as  by  the  Prophet 
Isaiah  we  are  taught ;  chap.  xxix.  13,  14.  and  by  our  Master  Christ 
Jesus,  in  these  words,  "  In  vain  do  they  worship  me,  teaching  for 
doctrines  the  precepts  of  men."  Matt.  xv.  9. 

VIII. — Fkom  the  Confession  of  Belgia. 

Art.  22.  We  believe  that  the  Holy  Ghost,  dwelling  in  our 
hearts,  doth  bestow  upon  us  true  faith,  that  we  may  attain  unto  the 
knowledge  of  this  so  great  a  mystery.  The  which  faith  doth 
embrace  Jesus  Christ  with  all  his  merits,  doth  challenge  him  unto 
itself  as  proper  and  peculiar,  and  doth  seek  for  nothing  besides  him. 
For  it  is  necessary  that  either  all  those  things  which  are  required 
unto  our  salvation  be  not  in  Christ,  or,  if  all  be  in  him,  that  then  he 
which  by  faith  possesseth  Jesus  Christ,  hath  also  perfect  salvation. 
Therefore  it  is  an  horrible  blasphemy  against  God,  to  affirm  that 
Christ  is  not  sufficient,  but  that  we  have  need  of  other  means  besides 
him.  For  thereupon  it  should  follow,  that  Christ  is  only  in  part  our 
Saviour.  Wherefore  we  do  justly  say,  with  St.  Paul,  that  we  are 
justified  by  faith  alone,  Rom.  v.  1.  or  by  faith,  without  the  works  of 
the  law.  Gal.  ii.  1 6.  Yet  to  speak  properly,  we  do  not  mean,  that 
faith,  by  itself,  or  of  itself,  doth  justify  us ;  which  is  but  only  as  an 
instrument,  whereby  we  apprehend  Christ,  which  is  our  justice. 
Christ  therefore  himself  is  our  righteousness,  which  imputeth  all  his 
merits  unto  us :  faith  is  but  the  instrument,  whereby  we  are  coupled 
unto  him  by  a  participation  and  communion  of  all  his  benefits,  and 
whereby  we  are  kept   in  that  fellowship.     So  that  all  those  our 


168 


THE    NINTH    SECTION. 


effects  are  even  more  than  enough  unto  us  for  our  absolution  from 
all  our  sins. 

Art.  23.  We  beHeve  that  all  our  fehcity  doth  consist  in  the 
remission  of  our  sins,  which  we  have  by  Jesus  Christ,  and  that  in  it 
alone  all  our  righteousness  before  God  is  contained;  as  St.  Paul 
teacheth,  out  of  the  Prophet  David,  who  declareth  the  happiness  of 
those  men  "  to  whom  God  imputeth  righteousness  without  works." 
Rom.  iv.  6.  Psa.  xxxii.  1,  2.  And  the  same  Apostle  saith,  that 
"  We  are  justified  by  the  redemption  made  in  Christ  Jesus."  Rom, 
iii.  24.  We,  therefore,  leaning  upon  this,  as  a  sure  foundation,  do 
yield  all  glory  unto  God,  having  a  most  base  and  humble  opinion  of 
ourselves,  knowing  full  well  who  and  what  manner  of  creatures  we 
be  indeed.  Therefore  we  do  not  presume  of  ourselves,  or  of  any  of 
our  own  merits :  but,  being  upholden  by  the  only  obedience  of 
Christ  crucified,  we  do  rest  altogether  in  it ;  and,  to  the  intent  it 
may  become  ours,  we  believe  in  him.  This  righteousness  alone  is 
all-sufficient,  both  to  cover  all  our  iniquities,  and  also  to  make  us 
safe  and  secure  against  all  temptations.  For  it  doth  drive  from  our 
consciences  all  fear,  all  horror  and  dread,  to  the  end  we  might  be 
brought  to  approach  God,  and  not  to  imitate  the  example  of  our 
first  father,  who,  for  fear,  flying  fi-om  the  presence  of  God,  went 
about  to  hide  and  cover  himself  with  fig-leaves.  And  truly  if  we, 
trusting  unto  ourselves  never  so  little,  or  to  any  other  creature, 
should  present  ourselves  before  the  majesty  of  God,  it  is  certain  we 
should  by  and  by  be  overwhelmed  with  it.  Therefore  every  one  of  us 
must  rather  cry  out  with  David,  and  say,  "  Lord,  enter  not  into 
judgment  with  thy  servant,  for  in  thy  sight  shall  no  man  living  be 
justified."  Psa.  cxliii.  2. 

Art.  24.  We  believe  that  this  true  faith,  being  bestowed  upon 
every  one  of  us  by  the  hearing  of  the  word  of  God,  and  the  opera- 
tion of  the  Holy  Spirit,  doth  regenerate  us,  and  make  us,  as  it  were, 
new  men ;  raising  us  up  unto  newness  of  life,  and  setting  us  free 
from  the  bondage  of  sin.  Wherefore  this  justifying  faith  is  so  far 
from  withdrawing  men  from  a  right  and  holy  kind  of  living,  or  from 
making  them  more  faint  in  godliness  ;  that,  on  the  contrary  side,  no 
man  without  it  can  perform  any  good  thing  to  this  end,  that  God 
may  have  the  glory ;  but  men  do  all  things,  either  in  regard  of  them- 
selves, or  else  for  fear  of  just  condemnation.  Therefore  it  cannot 
be,  that  this  holy  faith  should  be  idle  in  a  man.  Neither  do  we 
speak  of  a  vain  and  dead  faith,  but  only  of  that  which  in  the  Scrip- 
ture is  said  to  "  work  by  love,"  Gal.  v.  6.  and  which  moveth  a  man 


OF    JUSTIFICATION    BY    FAITH,    AND    OF    GOOD    WORKS.  169 

to  exercise  himself  in  those  works,  which  God  himself  hath  com- 
maiided  in  his  word.  But  these  works,  which  do  come  from  the 
sincere  root  of  faith,  are  therefore  good  and  acceptable  unto  God, 
because  they  be  sanctified  by  his  grace ;  but  are  nothing  available  to 
justify  us.  For  we  are  justified  by  faith  in  Christ,  yea,  even  before 
such  time  as  we  could  bring  forth  any  good  work ;  for  our  works 
before  faith  can  no  more  be  good,  than  the  fruit  of  a  good  tree,  be- 
fore that  the  tree  itself  be  good.  Therefore  we  do  good  works,  yet 
not  to  merit  any  thing  by  them.  For  what  is  it  possible  for  us  to 
merit  ?  Nay  rather  we,  by  reason  of  the  good  works  which  we  do, 
(if  we  do  any,)  are  more  bound  unto  God,  than  God  unto  us :  for 
"  God  is  he,  which  worketh  in  us  both  the  will  and  the  deed,  of  his 
own  free  mercy."  Phil.  ii.  13.  Whereupon  it  is  our  duties  always  to 
have  a  regard  unto  that  which  is  written,  "  When  ye  have  done  all 
that  is  commanded  you,  say,  We  are  unprofitable  servants,  for  we 
have  done  that  which  we  ought  to  do."  Luke  xvii.  10.  Further- 
more, we  do  not  hereupon  deny,  that  God  doth  recompense  good 
works  in  those  that  be  his  ;  but  we  affirm  that  this  recompense 
Cometh  of  his  mere  grace,  because  he  crowneth  his  own  gifts  in  us. 
Yea,  although  we  do  good  works,  yet  we  do  not  put  any  hope  of  sal- 
tion  in  them.  For  we  are  not  able  to  bring  forth  any  works,  which 
are  not  polluted  with  the  corruption  of  our  flesh,  and,  for  that  cause, 
worthy  of  punishment.  If  it  were  granted,  that  we  were  able  to 
bring  forth  any  such  work,  yet  the  bare  remembrance  of  our  sins 
were  sufficient  to  remove  that  work  out  of  the  sight  of  God.  There- 
fore we  should  always  stand  in  doubt,  staggering,  as  it  were,  this 
way,  and  that  way,  and  our  miserable  consciences  would  be  in  con- 
tinual torment ;  unless  they  should  rely  upon  the  only  merit  of  our 
Saviour  Christ  his  death  and  passion,  and  rest  in  it  alone. 

IX. — From  the  Confession  of  Augsburg. 

Art.  4.  That  we  might  obtain  these  benefits  of  Christ,  namely, 
remission  of  sins,  justification,  and  life  everlasting,  Christ  hath  given 
his  Gospel :  wherein  these  benefits  are  laid  forth  unto  us,  as  it  is 
written  in  the  last  of  Luke,  "  That  repentance  should  be  preached, 
and  remission  of  sins,  in  his  name,  among  all  nations."  Luke  xxiv. 
47.  For  whereas  all  men,  born  after  a  natural  manner,  have  sin  in 
them,  and  cannot  truly  satisfy  the  law  of  God ;  the  Gospel  bewray- 
eth  our  sin,*  and  sheweth  us  Christ  the  Mediator,  and  so  instructeth 

*  These  words  seem  thus  to  be  understood ;  that  the  Gospel  should  bewray 
all  kind  of  sin  ;  yet  not  properly  and  by  itself;  for  the  proper  diflference  be- 


170  THE    NINTH    SECTION. 

US  touching  remission  of  sins.  When  as  the  Gospel  doth  convict  us 
of  sin,  our  hearts,  thereby  terrified,  must  firmly  hold,  that  there  is  pre- 
sented unto  us  freely,  for  Christ's  sake,  that  remission  of  sins,  and  jus- 
tification through  faith,  by  the  which  we  must  believe  and  confess,  that 
these  things  are  given  us  for  Christ's  sake,  who  was  made  an  oblation, 
and  hath  appeased  the  Father's  wrath  for  us.  Notwithstanding 
therefore  that  the  Gospel  do  require  repentance,  yet;  to  the  end  that 
the  remission  of  our  sins  may  be  certain  and  undoubted,  it  teacheth  us. 
that  this  remission  is  granted  us  freely;  that  is,  that  it  doth  not  depend 
upon  the  condition  of  our  own  worthiness,  nor  is  given  for  any 
works  that  went  before,  nor  for  the  worthiness  of  such  as  follow 
after.  For  then  should  remission  be  uncertain,  if  we  should  think 
that  then  only  we  obtain  remission  of  sins,  when  we  had  deserved  it 
by  our  former  works,  or  when  our  repentance  were  well  worthy  of 
it.  For  in  true  terrors  the  conscience  findeth  no  work  which  it  may 
oppose  against  God's  wrath ;  but  Christ  is  given  and  set  forth  unto 
us  to  appease  the  wrath  of  God.  This  honour  must  not  be  trans- 
ferred from  Christ  unto  our  own  works ;  therefore  St.  Paul  saith, 
"  Ye  are  saved  freely."  Rom.  iii.  24.  Again,  "  Therefore  by  faith, 
freely,  that  the  promise  might  be  sure;  "  Rom.  iv.  16.  that  is,  thus 
shall  remission  be  certain,  when  we  know  that  it  dependeth  not  upon 
the  condition  of  our  worthiness,  but  is  given  us  for  Christ  his  sake. 
This  is  a  sure  and  necessary  comfort  to  all  godly  minds,  that  are 
terrified  with  the  conscience  of  their  sins.  And  thus  do  the  holy  Fa- 
thers teach ;  and  there  is  a  notable  sentence  in  St.  Ambrose,  worthy 
the  remembering,  in  these  words  :  '  This  God  hath  appointed,  that 
he  which  believeth  in  Christ  should  be  saved,  without  any  work,  by 
faith  alone,  receiving  the  remission  of  sins.'  Now,  this  word  faith 
doth  not  only  signify  a  knowledge  of  the  history  of  Christ,  but  also 
to  beUeve  and  assent  unto  this  promise,  which  is  proper  unto  the 
Gospel,  wherein  remission  of  sins,  justification,  and  life  everlasting 
are  promised  unto  us  for  Christ's  sake.  For  this  promise  also  doth 
pertain  to  the  history  of  Christ ;  even  as,  in  the  Creed,  unto  the 
history  is  added  this  article,  'I  believe  the  remission  of  sins  :'  and 
unto  this  one  the  other  articles,  touching  the  history  of  Christ,  are 
to  be  referred.     For  the  benefit  is  the  end  of  the  history  :  therefore 


tween  the  Law  and  the  Gospel,  is  to  be  held  fast :  to  wit,  that  the  Gospel  doth 
properly  reprove  the  sin  of  infidelity,  and,  by  an  accident,  all  other  sins  also  ; 
but  the  Law  doth  properly  reprove  all  sins,  whatsoever  are  committed  against  it. 


OF    JUSTIFICATION    BY    FAITH,    AND    OF    GOOD    WORKS.  1/1 

did  Christ  suffer,  and  rise  again,  that  for  Him  remission  of  sins  and 
everlasting  life  might  be  given  unto  us. 

These  things  are  found  thus  in  another  Edition :  — 

Also  they  teach,  that  men  cannot  be  justified  before  God  by  their 
own  power,  merits,  or  works,  but  are  justified  for  Christ's  sake, 
through  faith,  when  they  believe  that  they  are  received  unto  favour, 
and  their  sins  forgiven  through  Christ,  who  by  his  death  hath  satis- 
fied for  our  sins.  This  faith  doth  God  impute  for  righteousness  unto 
them  before  himself,  Rom.  iii.  26.  and  iv.  5. 

Art.  5.  For  this  cause  Christ  hath  appointed  the  ministry  of 
teaching  the  Gospel,  which  preacheth  repentance  and  remission  of 
sins  :  and  the  preaching  of  either  of  these  is  general,  and  layeth 
open  the  sins  of  all  men,  and  promiseth  remission  of  them  unto  all 
that  believe ;  to  the  end  that  remission  might  not  be  doubted  of, 
but  that  all  distressed  minds  might  know  that  they  ought  to  believe, 
that  remission  of  sins  is  undoubtedly  granted  unto  them  for  Christ, 
and  not  for  their  own  merits  or  worthiness.  All  these  do  certainly 
obtain  remission  of  sins.  And  when  as  we  do  in  this  sort  comfort 
ourselves  by  the  promise  of  the  Gospel,  and  do  raise  up  ourselves  by 
faith,  therewithal  is  the  Holy  Spirit  given  unto  us.  For  the  Holy 
Spirit  is  given,  and  is  effectual,  by  the  word  of  God,  and  by  the 
Sacraments.  When  as  we  do  hear  or  meditate  of  the  Gospel,  or  do 
receive  the  Sacraments,  and  comfort  ourselves  by  faith,  therewithal 
the  Spirit  of  God  is  effectual ;  according  to  that  of  St.  Paul,  "  That 
the  promise  by  the  faith  of  Jesus  Christ  might  be  given  to  them  that 
believe."  Gal.  iii.  22.  And  to  the  Corinthians,  "  The  Gospel  is 
"  the  ministry  of  the  Spirit."  2  Cor.  iii.  8.  And  to  the  Romans, 
"Faith  Cometh  by  hearing."  Rom.  x.  17.  When  as,  then,  we  do 
comfort  ourselves  by  faith,  and  are  freed  from  the  terrors  of  sin  by 
the  Holy  Spirit,  our  hearts  do  conceive  the  other  virtues,  acknow- 
ledge truly  the  mercy  of  God,  and  conceive  the  true  love  and  the 
true  fear  of  God,  trust,  hope  of  God's  help,  prayer,  and  such  like 
fruits  of  the  Spirit. 

Such,  therefore,  as  teach  nothing  concerning  this  faith,  whereby 
we  receive  remission  of  sins,  but  will  have  men's  consciences  stand 
in  doubt,  whether  they  obtain  remission  or  no,  and  do  add  further, 
that  this  doubting  is  no  sin,  are  justly  condemned.  And  these  also 
do  teach,  that  men  may  obtain  remission  of  sins  for  their  own  worthi- 
ness :  but  they  do  not  teach  to  believe,  that  remission  of  sins  is  given 


172  THE    NINTH     SECTION. 

freely  for  Christ's  sake.  Here  also  are  condemned  those  fantastical 
spirits,  which  dream  that  the  Holy  Ghost  is  given,  or  is  effectual, 
without  the  word  of  God.  Which  maketh  them  contemn  the  ministry 
of  the  Gospel  and  Sacraments,  and  seek  illumination  without  the 
word  of  God,  and  besides  the  Gospel.  And  by  this  means  they  draw 
away  men's  minds  from  the  word  of  God  unto  their  own  opinions ; 
which  is  a  thing  very  pernicious  and  hurtftd.  Such  were  in  old  time 
the  Manichees,  and  Enthusiasts.  And  such  are  the  Anabaptists 
now-a-days.  These  and  such  like  phrensies  we  do  most  constantly 
condemn.  For  they  abolish  the  true  use  of  God's  word,  and  do 
falsely  imagine  that  the  Holy  Spirit  may  be  received  without  the  word; 
and,  sticking  too  much  to  their  own  fancies,  they  invent  wicked 
opinions,  and  are  the  cause  of  infinite  breaches. 

These  things  are  found  thus  in  another  Edition  : — 

For  the  obtaining  of  this  faith,  the  ministry  of  teaching  the  Gospel, 
and  conferring  the  Sacraments,  was  ordained.  For  by  the  word  and 
Sacraments,  as  by  certain  instruments,  the  Holy  Ghost  is  given  ;  who 
worketh  faith,  where  and  when  it  pleaseth  God,  in  those  that  hear 
the  Gospel :  faith,  I  say,  to  believe,  that  God,  not  for  our  own 
merits,  but  for  Christ,  doth  justify  such  as  believe ;  that  they 
are  received  into  favour  for  Christ's  sake. 

They  condemn  the  Anabaptists  and  others,  who  are  of  opinion, 
that  the  Holy  Ghost  is  given  unto  men  without  the  outward  word, 
through  their  preparations  and  works. 

Art.  6.  Also  they  teach,  that,  when  we  are  reconciled  by  faith,  the 
righteousness  of  good  works,  which  God  hath  commanded,  must  fol- 
low of  necessity :  even  as  Christ  hath  also  enjoined,  "  If  thou 
wilt  enter  into  life,  keep  the  commandments."  Matt.  xix.  17.  But 
forsomuch  as  the  infirmity  of  man's  nature  is  so  great,  that  no  man 
can  satisfy  the  law ;  it  is  needful  that  men  should  be  taught,  not  only 
that  they  must  obey  the  law,  but  also  how  their  obedience  pleaseth 
God ;  lest  that  their  consciences  sink  down  into  despair,  when  they 
see  that  they  do  not  satisfy  the  law. 

This  obedience  therefore  pleaseth  God,  not  because  it  satisfieth  the 
law,  but  because  the  person  that  performeth  it,  is  reconciled  by 
Christ,  through  faith,  and  believeth  that  the  rehcs  of  sin  (which 
remaineth  in  him)  be  pardoned.  Wherefore  we  must  always  hold, 
that  we  do  obtain  remission  of  sins,  and  that  a  man  is  pronounced 
just,   freely,  for   Christ,  through  faith  :    and   afterward   that   this 


OF    JUSTIFICATION    BY    FAITH,    AND    OK    GOOD    WORKS.  173 

obedience  towards  the  law  doth  also  please  God,  and  is  accounted  a 
kind  of  justice,  and  deserveth  rewards.*  For  the  conscience  cannot 
oppose  its  own  cleanness  or  works  unto  the  judgment  of  God  ; 
as  the  Psalmist  witnessetli :  "  Enter  not  into  judgment  with  thy 
servant,  for  no  man  shall  he  justified  in  thy  sight."  Psalm  cxliii.  2. 
And  John  saith,  "  If  we  say  that  we  have  no  sin,  we  deceive 
ourselves :  if  we  confess  our  sins,  he  is  faithful  and  just  to  forgive 
us  our  sins."  1  Johni.  8,  9.  And  Christ  saith,  "  When  ye  have  done 
all  that  ye  can,  say  ye.  We  are  unprofitable  servants."  Luke  xvii.  10. 
After  that  the  person  is  reconciled  and  become  just  by  faith,  that  is, 
acceptable  to  God,  his  obedience  pleaseth  God,  and  is  accounted  for 
a  kind  of  justice  ;  as  John  saith,  "  Every  one  that  abideth  in  him, 
sinneth  not :"  1  John  iii.  6.  and  St.  Paul,  "  Our  rejoicing  is  this, 
the  witness  of  our  conscience."  2  Cor.  i.  12. 

This  obedience  must  strive  against  evil  desires,  and  daily  by 
spiritual  exercises  become  more  pure  ;  always  watching,  and  careful 
to  do  nothing  against  conscience,  according  to  that  saying,  "  The 
sum  of  the  law  is  love,  out  of  a  pure  heart,  and  a  good  conscience, 
and  faith  unfeigned."  1  Tim.  i.  5.  But  they  which  obey  their 
wicked  lusts,  and  do  against  their  own  consciences,  living  in  mortal 
sin,  t  do  neither  retain  the  righteousness  of  faith,  nor  the 
righteousness  of  good  works ;  I  according  to  the  saying  of  St.  Paul, 
"They  which  do  such  things  shall  not  enjoy  the  kingdom  of  God." 
Gal.  V.  21. 

These  things  are  thus  set  down  in  another  Edition  : — 

Also  they  teach,  that  this  faith  must  bring  forth  good  fruits  ;  and 
that  it  is  behoveful  to  do  the  good  works  commanded  of  God, 
because  God  requireth  them,  and  not  upon  any  hope  to  merit 
justification  by  them.  For  remission  of  sins,  and  justification,  is 
apprehended  by  faith  ;  as  Christ  himself  witnesseth,  "  When  ye  have 
done  all  these  things,  say.  We  are  unprofitable  servants."  Luke  xvii. 

*  Touching  the  word  of  meriting  or  deserving,  which  this  Confession  useth 
oft  in  this  Section  :  see  before,  in  the  Eighth  Section,  the  seventh  observation 
upon  this  same  Confession ;  and  see  the  first  observation  upon  the  Confession 
of  Wirtemburg  in  this  Section;  and  again  after,  in  the  Sixteenth  Section, 
the  first  observation  on  this  Confession. 

f  See  before,  in  the  Fourth  Section,  the  second  observation  upon  the  Con- 
fession of  Saxony. 

I  See  before,  in  the  Fourth  Section,  the  first  observation  upon  the  Confession 
of  Saxonv. 


174  THK    NINTH    SECTION. 

10.  The  same  also  do  the  ancient  writers  of  the  Church  teach  ;  for 
Ambrose  saith  :  '  This  is  ordained  of  God,  that  he  that  believeth  in 
Christ  shall  be  saved,  without  work,  by  faith  alone,  freely,  receiving 
remission  of  sins.' 

Hitherto  also  appertaineth  the  'iOth  Article. 

That  which  our  adversaries  do  accuse  us  of,  that  we  neglect  the 
doctrine  of  good  works,  is  a  manifest  slander.  For  the  books  of 
our  Divines  are  extant,  wherein  they  do  godly  and  profitablv  teach, 
touching  good  works,  what  works  in  every  calling  do  please  God. 
And  whereas  in  most  Churches  there  hath  been  of  a  long  time  no 
mention  of  the  most  special  works,  namely,  of  the  exercises  of  faith, 
and  of  the  praise  of  such  works  as  pertain  to  civil  government,  but 
for  the  most  part  they  spent  all  their  sermons  in  setting  forth  the 
praises  of  human  traditions,  and  in  commending  holy-days,  fastings, 
the  state  of  monks,  fraternities,  pilgrimages,  the  worship  of  saints, 
rosaries,  and  other  unprofitable  services;  now,  by  the  goodness  of 
God,  the  Church  is  reclaimed  unto  the  true  and  profitable  worship, 
w^hich  God  doth  require  and  approve.  The  Prophets  do  bewail  this 
calamity  of  the  Church  in  very  vehement  sermons  ;  that,  the  true 
worship  of  God  being  forgotten,  men's  ceremonies,  and  a  wicked 
confidence  in  ceremonies,  should  have  place  the  chief  in  the  Church. 
From  this  error  they  revoke  the  Church  unto  the  true  service  of 
God,  and  unto  good  works  indeed.  What  can  be  more  forcibly 
spoken,  than  that  sermon  in  the  50th  Psalm  ;  "  The  God  of  Gods, 
the  Lord  hath  spoken,  and  called  the  earth,"  &c.  Ver.  1.  Here 
God  doth  preach  unto  all  mankind,  condemning  their  vain  trust  in 
ceremonies ;  and  propoundeth  another  worship,  giving  them  to 
understand,  that  he  is  highly  displeased  with  them,  that  in  the 
Church  do  so  preach  ceremonies,  that  they  overturn  the  true  wor- 
ship of  God.  Many  such  like  sermons  are  to  be  found  in  the 
Prophets,  as  Isaiah  chap,  Iviii.,  Zechariah  chap,  vii.,  and  Micah 
chap.  vi. ;  and  Hosea  crieth,  "  I  will  have  mercy,  and  not  sacrifice  : 
and  the  knowledge  of  God,  rather  than  burnt  ofi'erings."  chap.  vi.  6. 
And  it  is  not  unknown,  that  many  godly  and  learned  men  have  here- 
tofore greatly  wished,  that  the  doctrine,  touching  the  comfort  of 
consciences,  and  the  difference  of  works,  had  been  more  sound. 

For  both  these  parts  of  doctrine  ought  always  to  be  in  the  Church : 
namely,  the  Gospel  of  faith,  for  to  instruct  and  comfort  men's  con- 
sciences ;  and  also  the  doctrine  that  declareth  which  are  good  works 
indeed,  and  which  is  the  true  worship  of  God.     As  for  our  ad- 


OF    JUSTIFICATION    BY    FAITH,    AND    OF    GOOD    WORKS.  175 

versaries,  seeing  tliat  they  do  corrupt  the  doctrine  of  faith,  they  can- 
not aflbrd  any  sound  comfort  to  the  consciences  :  for  they  will  have 
men  to  stand  in  doubt  of  the  remission  of  their  sins,  and  yet  after- 
wards they  bid  men  seek  remission  by  their  o^^^l  works.  They 
devise  monkeries,  and  other  such  works,  and  then  they  abolish  the 
true  worship  of  God :  for  prayer  and  other  spiritual  exercises  are  laid 
aside,  when  men's  minds  are  not  established  in  a  sure  trust  in  Christ. 
Moreover,  their  works  of  the  Second  Table  cannot  please  God, 
except  faith  go  with  them.  For  this  obedience,  which  is  but  begun, 
and  is  imperfect,  doth  please  God  for  Christ's  sake  alone.  Thirdly, 
they  debase  the  works  commanded  of  God,  and  prefer  man's  tra- 
ditions far  before  them.  These  they  set  out  with  most  goodly  titles, 
calling  them  the  perfection  of  the  Gospel :  but  in  the  mean  time, 
they  speak  so  coldly  of  the  duty  of  a  man's  calling,  of  magistracy,  of 
marriage,  &c.  that  many  grave  men  have  doubted,  whether  these 
states  of  life  did  please  God  or  no.  Therefore  our  Preachers  have 
with  great  care  and  study  fet  forth  these  both  kinds  of  doctrine ; 
teaching  the  Gospel  concerning  faith,  and  adjoining  therewith  a  pure 
and  holy  doctrine  of  works. 

Of  Faith. 

First,  touching  Faith  and  Justification,  they  teach  thus.  Christ 
hath  fitly  set  down  the  sum  of  the  Gospel,  when  as,  in  the  last  of 
Luke,  he  willeth,  "  That  repentance  and  remission  of  sins  should 
be  preached  in  his  name."  Luke  xxiv.  47.  For  the  Gospel  reproveth 
and  convinceth  sins,  and  requireth  repentance,  and  withal  ofi'ereth 
remission  of  sins  for  Christ's  sake,  freely,  not  for  our  own  worthi- 
ness. And  like  as  the  preaching  of  repentance  is  general,  even  so 
the  promise  of  grace  is  general,*  and  willeth  all  men  to  beheve,  and 
to  receive  the  benefit  of  Christ ;  as  Christ  himself  saith,  "  Come 
unto  me,  all  ye  that  are  laden."  Matt.  xi.  28.  And  St.  Paul  saith, 
"  He  is  rich  towards  all,"  &c.  Romans  x.  12.  Albeit  therefore  that 
contrition  in  repentance  be  necessary,  yet  we  must  know  that  re- 
mission of  sins  is  given  unto  us,  and  that  we  are  made  just  of  unjust, 
that  is,  reconciled  or  accepted,  and  the  sons  of  God,  freely,  for 
Christ,  and  not  for  the  worthiness  of  our  contrition,  or  of  any  other 

*  General;  that  is,  offered  to  all  sorts  of  men  indefinitely,  as  well  to  one 
as  to  another,  without  difference  of  country,  sex,  place,  time,  or  age.  But 
we  cannot  conceive  how  repentance,  and  the  promise  of  grace,  can  be  said  to 
be  preached  universally  to  every  nation ;  much  less,  to  all  men  particularly ; 
forasmuch  as  experience  doth  plainly  prove  that  to  be  untrue. 


176  THE    NINTH    SKCTION. 

works,  which  either  go  before  or  follow  after.  But  this  same 
benefit  must  be  received  by  faith,  whereby  we  must  believe  that 
remission  of  sins  and  justification  is  given  us  for  Christ's  sake.  This 
knowledge  and  judgment  bringeth  sure  consolation  unto  troubled 
minds ;  and  how  necessary  it  is  for  the  Church,  consciences  that 
have  had  experience  can  easily  judge.  There  is  in  it  no  absurdity, 
no  difficulty,  no  crafty  deceit.  Here  needeth  no  disputations  of 
predestination,  or  such  like :  *  for  the  promise  is  general,  and 
detracteth  nothing  from  good  works ;  yea,  rather,  it  doth  stir  up 
men  unto  faith  and  unto  truly  good  works.  For  remission  of  sins 
is  removed  from  our  works,  and  attributed  unto  mercy,  that  it  might 
be  an  undoubted  benefit ;  not  that  we  should  be  idle,  but,  much  more, 
that  we  should  know  how  greatly  our  obedience  doth  please  God, 
even  in  this  our  so  great  infirmity.  Now,  for  any  man  to  despise  or 
mislike  this  doctrine,  whereby  both  the  honour  of  Chinst  is  extolled, 
and  most  sweet  and  sure  comfort  ofi^ered  unto  godly  minds  ;  and 
which  containeth  the  true  knowledge  of  God's  mercy,  and  bringeth 
forth  the  true  worship  of  God  and  eternal  life  ;  it  is  more  than 
Pharisaical  blindness.  Beforetime,  when  as  this  doctrine  was  not 
set  forth,  many  fearful  consciences  essayed  to  ease  themselves  by 
works ;  some  fled  to  a  monastical  life,  others  did  choose  out  other 
works,  whereby  to  merit  remission  of  sins,  and  justification.  But 
there  is  no  sure  comfort  without  this  doctrine  of  the  Gospel ;  which 
willeth  men  to  believe,  that  remission  of  sins  and  justification  are 
freely  given  unto  us  for  Christ's  sake :  and  this  whole  doctrine  is 
appointed  for  the  true  conflict  of  a  terrified  conscience. 

But  we  will  add  some  testimonies.  Paul  saith  :  "  We  are  jus- 
tified freely  by  his  grace  through  the  redemption  that  is  in  Christ 
Jesus ;  whom  God  hath  set  forth,  to  be  a  reconciliation  through 
faith  in  his  blood."  Rom.  iii.  24,  25.  "  But  to  him  that  worketh 
not,  but  believeth  in  him  that  justifieth  the  ungodly,  his  faith  is 
counted  for  righteousness."  Rom.  iv.  5.  "  By  grace  ye  are  saved, 
through  faith,  not  of  yourselves."  Ephes,  ii.  8.     In  these  and  such 

*  Even  as  we  do  abhor  curious  disputations,  that  is,  such  as  pass  the 
bounds  of  God's  word,  touching  Predestination,  (of  which  sort  we  take  these 
words  to  be  meant,)  as  most  dangerous  matters  for  grievous  falls ;  so  we 
affirm,  that  whatsoever  the  Holy  Ghost  doth  teach  touching  this  point  in  the 
Holy  Scriptures,  is  warily  and  wisely  to  be  propounded  and  believed  in  the 
Church,  as  well  as  other  parts  of  Christian  religion.  Which  thing  the  doctors 
of  the  church,  both  old  and  new,  did ;  and,  among  the  rest,  Master  Luther 
himself,  in  his  book,  De  Servo  Arbitrio,  and  elsewhere. 


OF    JUSTIFICATION    BY    FAITH,    AND    OF    GOOD    WORKS.  177 

like  sentences,  Paul  doth  plainly  teach,  that  remission  of  sins  and 
justification  are  given  us  freely,  and  not  for  the  worthiness  of  our 
works.  And  in  the  4th  ch.  to  the  Romans,  he  disputeth  at  large, 
why  this  consolation  is  needful  for  us  :  for  if  the  promise  did  depend 
upon  the  worthiness  of  our  works,  it  should  be  uncertain.  Where- 
fore, to  the  end  that  we  may  have  sure  and  firm  comfort  against 
the  fears  of  sin  and  death,  and  that  our  faith  may  stand  fast,  it  is 
needful  that  it  lean  only  upon  the  mercy  of  God,  and  not  upon  our 
worthiness.  For  which  cause  Paul  saith,  "  Therefore  it  is  by  faith, 
according  to  grace,  that  the  promise  might  be  sure,"  Rom.  iv.  16. 
For  our  works  cannot  be  set  against  the  judgment  of  God  ;  accord- 
ing to  that  saying,  "  If  thou  markest  our  iniquities,  who  shall  endure 
it?  "  Psalm  cxxx.  3.  And  therefore  Christ  is  given  for  a  Mediator 
to  us,  and  this  honour  is  not  to  be  transferred  unto  our  works. 

When  therefore  we  do  say,  that  "  we  are  justified  by  faith,"  Rom. 
V.  1 .  we  do  not  mean,  that  we  are  just  for  the  worthiness  of  that 
virtue  :  but  this  is  our  meaning  ;  that  we  do  obtain  remission  of  sins, 
and  imputation  of  righteousness,  by  mercy  shewed  us  for  Christ's 
sake.  But  now  this  mercy  cannot  be  received,  but  by  faith.  And 
Faith  doth  not  here  signify  only  a  knowledge  of  the  history,  but 
it  signifieth  a  belief  of  the  promise  of  mercy  which  is  granted  us 
through  our  Mediator  Christ  Jesus.  And  seeing  that  faith  is  in 
this  sort  understood  of  a  confidence,  or  trust  of  mercy,  St.  Paul 
and  St.  James  do  not  disagree.  For  where  James  saith,  "The 
de\-ils  believe,  and  tremble,"  James  ii.  19.  he  speaketh  of  an  his- 
torical faith.  Now  this  faith  doth  not  justify.  For  the  wicked  and 
the  devils  are  cunning  in  the  history.  But  Paul  when  he  saith, 
"Faith  is  reckoned  for  righteousness,"  Rom.  iv.  5.  he  speaketh  of 
a  trust  and  confidence  of  mercy,  promised  for  Christ's  sake :  and 
his  meaning  is,  that  men  are  pronounced  righteous,  that  is,  recon- 
ciled, through  mercy  promised  for  Christ's  sake,  whom  we  must 
receive  by  faith.  Now  the  novelty  of  this  figurative  speech  of  St. 
Paul,  "We  are  justified  by  faith,"  Rom.  v.  1.  will  not  offend  holy 
minds,  if  they  understand  that  it  is  spoken  properly  of  mercy ;  and 
that  herein  mercy  is  adorned  with  true  and  due  praises.  For  what 
can  be  more  acceptable  to  an  affiicted  and  fearful  conscience  in  great 
griefs,  than  to  hear  that  this  is  the  commandment  of  God,  and  the 
voice  of  the  Bridegroom  Christ  Jesus,  that  they  should  undoubtedly 
believe,  that  remission  of  sins,  or  reconciliation,  is  given  unto  them, 
not  for  their  own  worthiness,  but  freely,  through  mercy,  for  Christ's 
sake,  that  the  benefit  might  be  certain  .''     Now  Justification,  in  these 

N 


178  THE    NINTH    SECTION. 

sayings  of  St.  Pavd,  doth  signify  remission  of  sins,  or  reconciliation, 
or  imputation  of  righteousness  ;  that  is,  an  accepting  of  the  person. 
And  herein  we  do  not  bring  in  a  new-found  opinion  into  the  Church 
of  God.  For  the  Scripture  doth  set  down  at  large  this  doctrine 
touching  faith;  and  St.  Paul  doth  especially  handle  this  point  in 
some  of  his  Epistles  :  the  holy  Fathers  do  also  teach  the  same. 
For  so  saith  Ambrose  in  his  book  De  Vocatione  Gentium  :  '  If  so  be 
that  justification,  which  is  by  grace,  were  due  unto  former  merits, 
so  that  it  should  not  be  a  gift  of  the  giver,  but  a  reward  of  the 
worker,  the  redemption  by  the  blood  of  Christ  would  grow  to  be  of 
small  account,  and  the  prerogative  of  man's  works  would  not  yield 
unto  the  mercies  of  God.'  And  of  this  matter  there  be  many  dis- 
putations in  St.  Augustine ;  and  these  are  his  words :  '  Forsomuch 
as  by  the  law  God  sheweth  to  man  his  infirmity,  that,  flying  unto 
his  mercy  by  faith,  he  might  be  saved ;  (for  it  is  said,  that  he  car- 
rieth  both  the  law  and  mercy  in  his  mouth  :  the  law,  to  convict  the 
proud ;  and  mercy,  to  justify  those  that  are  humbled  :)  therefore,  the 
righteousness  of  God,  through  faith  in  Christ,  is  revealed  upon  all 
that  believe.'  And  the  Milevitan  Synod*  writeth  :  '  Is  not  this  suf- 
ficiently declared,  that  the  law  worketh  this ;  that  sin  should  be 
known,  and  so,  against  the  victory  of  sin,  men  should  fly  to  the 
mercy  of  God,  which  is  set  forth  in  his  promises ;  that  the  promises 
of  God  (that  is,  the  grace  of  God)  might  be  sought  unto  for  deliver- 
ance, and  man  might  begin  to  have  a  righteousness,  howbeit  not 
his  own,  but  God's  ?' 

Of  Good  Works. 
When  as  we  do  teach  in  our  churches  the  most  necessary  doc- 
trine and  comfort  of  faith,  we  join  therewith  the  doctrine  of  good 
works  ;  to  wit,  that  obedience  unto  the  law  of  God  is  requisite  in 
them  that  be  reconciled.  For  the  Gospel  preacheth  newness  of  life, 
according  to  that  saying,  "  I  will  put  my  laws  in  their  hearts."  Jer. 
xxxi.  33.  This  new  life  therefore  must  be  an  obedience  towards 
God.  The  Gospel  also  preacheth  repentance  ;  and  faith  cannot  be, 
but  only  in  them  that  do  repent :  because  that  faith  doth  comfort 
the  hearts  in  contrition  and  in  the  fears  of  sin  ;  as  Paul  saith, 
"Being  justified  by  faith,   we  have  peace."    Rom.  v.  1.     And  of 

*  At  Milevia,  in  Africa,  there  were  two  Councils  held,  soon  after  the  com- 
mencement  of  the  5th  century  :  the  former  in  A.  D.  402,  to  hear  the  statements 
of  Cresconius;  the  latter,  in  A.  D.  416,  to  examine  the  doctrines  of  Pelagius 
and  Celcstius. — Editor. 


OF    JUSTIFICATION    BY    FAITH,    AND    OF    OOOI)    WORKS.  179 

repentance  he  saitli,  "  Our  old  man  is  crucified,  that  the  body  of  sin 
might  be  abohshcd,  that  we  might  no  more  serve  sin."  Rom.  vi.  G. 
And  Isaiah  saith,  "  Where  will  the  Lord  dwell .''  In  a  contrite  and 
humble  spirit,"  &c.  Isa.  Ivii.  15. 

Secondly,  among  good  works,  the  chiefest,  and  that  wliich  is  the 
highest  worship  of  God,  is  faith  ;  which  doth  bring  forth  many 
other  virtues,  which  could  never  be  in  men,  except  their  hearts  had 
first  received  faith.  "  How  shall  they  call  on  him,  in  whom  they 
do  not  believe?"  Rom.  x.  14.  So  long  as  men's  minds  are  in 
doubt,  whether  God  hearcth  them  or  not,  so  long  as  ever  they 
think  that  God  hath  rejected  them,  they  do  never  truly  call  upon 
God.  But  when  as  once  we  do  acknowledge  his  mercy  through 
faith,  then  we  fly  unto  God ;  we  love  him,  call  upon  him,  hope  in 
him,  look  for  his  help,  obey  him  in  afflictions  ;  because  we  do  now 
know  ourselves  to  be  the  sons  of  God,  and  that  this  our  sacrifice 
(that  is,  our  afllictions)  doth  please  God.  These  services  doth  faith 
bring  forth.  Very  well  therefore  said  Ambrose,  '  Faith  is  the 
mother  of  a  good  will,  and  of  just  dealing.'  Our  adversaries  would 
seem  very  honourably  to  set  out  the  doctrine  of  good  works  :  and 
yet  concerning  these  spiritual  works,  to  wit,  faith,  and  the  exercises 
of  faith  in  prayer,  and  in  all  matters,  counsels,  and  dangers  of  this 
life,  they  speak  never  a  word.  And  indeed  none  can  ever  speak 
well  of  these  exercises,  if  their  consciences  be  left  in  doubt,  and  if 
they  know  not  that  God  requireth  faith  as  a  special  worship  of  his. 
And  when  as  that  huge  shew  of  outward  works  is  cast  as  a  mist 
before  men's  eyes,  the  minds,  especially  such  as  be  not  well  in- 
structed, are  led  away  from  beholding  these  inward  exercises.  Now, 
it  is  very  requisite  that  men  should  be  taught  and  instructed  con- 
cerning these  inward  works  and  fruits  of  the  Spirit.  For  these  be 
they  that  make  a  difference  between  the  godly  and  the  hypocrites. 
As  for  external  worship,  external  ceremonies,  and  other  outward 
works,  the  very  hypocrites  can  perform  them.  But  these  services 
and  duties  belong  only  to  the  true  Church ;  true  repentance,  fear, 
faith,  prayer,  &c.  These  kinds  of  worship  are  especially  required 
and  commended  in  the  Scripture  ;  "  Offbr  unto  God  the  sacrifice  of 
praise  :"  and,  "  Call  on  me  in  the  day  of  trouble,"  &c.  Psalm  1.  14, 
15. 

Thirdly,  by  this  faith,  which  doth  comfort  the  heart  in  repentance, 
we  do  receive  the  Spirit  of  God,  who  is  given  us  to  be  our  Governor 
and  Helper ;  that  we  should  resist  sin  and  the  devil,  and  more  and 
more  acknowledge  our  own  weakues.^  ;  and  that  the  knowledge  and 

N  2 


180  THE    NINTH    SECTION. 

fear  of  God,  and  faitli  may  increase  in  us.  Wherefore  our  obedi- 
ence to  God,  and  a  new  life,  ought  to  increase  in  us  ;  as  St.  Paul 
Sfiith,  "  We  must  be  renewed  to  the  knowledge  of  God  ;"  Col.  iii.  10. 
that  the  new  law  may  be  wrought  in  us,  and  his  image,  who  hath 
created  us,  may  be  renewed,  &c. 

Fourthly,  we  teach  also,  how  this  obedience,  which  is  but  begun 
only,  and  not  perfected,  doth  please  God.  For  in  this  so  great  infir- 
mity, and  uncleanness  of  nature,  the  saints  do  not  satisfy  the  law  of 
God.  The  faithful  therefore  have  need  of  comfort,  that  they  may 
know  how  their  slender  and  imperfect  obedience  doth  please  God. 
It  doth  not  please  him,  as  satisfying  his  law ;  but  because  the  per- 
sons themselves  are  reconciled  and  made  righteous  through  Christ, 
and  do  believe  that  their  weakness  is  forgiven  them  ;  as  Paul  teach- 
cth,  "  There  is  now  no  condemnation  to  them  which  are  in  Christ," 
&c.  Rom.  viii.  1.  Albeit,  then,  that  this  new  obedience  is  far  from 
the  perfection  of  the  law,  yet  it  is  righteousness,  and  is  worthy  of 
a  reward,  even  because  that  the  persons  are  reconciled.  And  thus 
we  must  judge  of  those  works,  which  are  indeed  highly  to  be 
commended ;  namely,  that  they  be  necessary  ;*  that  they  be  the 
service  of  God,  and  spiritual  sacrifices,  and  do  deserve  a  reward. 
Nevertheless,  this  consolation  is  first  to  be  held  touching  the  per- 
son, which  is  very  necessary  in  the  conflict  of  the  conscience ;  to 
wit,  that  we  have  remission  of  sins  freely,  by  faith,  and  that  the 
person  is  just,  that  is,  reconciled,  and  an  heir  of  eternal  life,  through 
Christ  :  and  then  our  obedience  doth  please  God,  according  to  that 
saying,  "  Now  ye  are  not  under  the  law,  but  under  grace."  Rom. 
vi.  14.  For  our  works  may  not  be  set  against  the  wrath  and  judg- 
ment of  God  :  but  the  terrors  of  sin  and  death  must  be  overcome 
by  faith  and  trust  in  the  Mediator  Christ  ;  as  it  is  written,  "  O 
death,  I  v/ill  be  thy  death."  Hos.  xiii.  14.  And  Christ  saith,  "  This 
is  the  will  of  the  Father  which  sent  me,  that  every  one  which  seeth 
the  Son,  and  believeth  in  him,  should  have  life  everlasting."  John 
vi.  40.  And  St.  Paul,  "  Being  justified  by  faith,  we  have  peace 
with  God."  Rom.  v.  1.  And  the  Church  always  prayed,  "Forgive 
us  our  trespasses."  Luke  xi.  4.  And  thus  do  tlie  Fathers  teach, 
concerning   the   weakness    of    the    saints,    and    concerning    faith. 

*  We  take  them  to  be  necessary,  because  they  do  necesr.arily  follow  the  true 
faith,  whereby  we  are  justified  ;  not  that  they  concur  unto  the  working  of  our 
iustificution  in  Christ,  as  either  principal  or  secondary  causes :  for  that  faith 
itself,  as  it  is  an  inherent  quality,  doth  not  justify,  but  only  inasmuch  as  it 
doth  apprehend  and  lay  hold  on  Christ  our  righteousness. 


OF    JUSTIFICATION    BY    FAITH,    AND    OF    GOOD    WORKS.  181 

Augustine,  in  his  Exposition  of  the  30th  Psalm,  saith,  '  Deliver  me 
in  thy  righteousness.  For  there  is  a  righteousness  of  God,  which 
is  made  ours,  when  it  is  given  unto  us.  But  therefore  it  is  called 
the  righteousness  of  God,  lest  man  should  think  that  he  had  a 
righteousness  of  himself.  For,  as  the  Apostle  Paul  saith,  With  him 
that  believeth  in  him  that  justifieth  the  wicked,  Rom.  iv.  5.  (that 
is,  that  of  a  wicked  maketh  a  righteous  man,)  if  God  should  deal 
as  it  were  by  the  rule  propounded  in  the  law,  the  sinner  must 
needs  be  condemned.  If  God  should  deal  by  this  rule,  whom  should 
he  deliver  ?  for  he  findeth  all  men  to  be  sinners.  So  saith  Paul,  All 
have  sinned,  and  stand  in  need  of  the  glory  of  God.  Rom.  iii.  23. 
What  is  this,  to  stand  in  need  of  God's  glory  }  That  he  should 
deliver  thee,  and  not  thou  thyself.  For  thou  canst  not  deliver  thy- 
self. Thou  hast  need  of  a  Saviour.  Why  dost  thou  vaunt  thyself  ? 
what  maketh  thee  to  presume  of  the  law  and  of  righteousness  ? 
Seest  thou  not  that  which  doth  fight  within  thee  ?  Dost  thou  not 
hear  one  that  striveth,  and  confesseth  his  weakness,  and  desireth  aid 
in  the  battle  ?     "  O  miserable  man  that  I  am  !"  &c.    Rom.  vii.  24. 

Now  it  may  easily  be  perceived,  how  needful  this  doctrine  is  for 
the  Church ;  that  men  may  know  that  they  do  not  satisfy  the  law 
of  God,  and  yet  may  have  true  comfort,  knowing  how  their  im- 
perfect obedience  doth  please  God,  This  doctrine  hath  been  hor- 
ribly darkened  and  suppressed  heretofore  by  certain  fond  per- 
suasions ;  wherein  unlearned  men  have  imagined,  against  the 
authority  of  the  Scripture,  that  they  can  fulfil  the  law  of  God,  and 
that  they  are  just  through  the  fulfilling  of  the  law ;  &c.  and  that 
monks  are  perfect,  and  do  perform  more  notable  and  worthy  works 
than  the  law  doth  require.  In  the  mean  while  there  is  not  a  word, 
how  the  Mediator  Christ  is  to  be  apprehended  by  faith  :  but  they 
willed  man  to  doubt,  or  else  to  trust  in  his  own  works. 

But  as  touching  this  obedience,  we  do  teach,  that  they  which 
commit  mortal  sins*  are  not  just ;  because  God  requireth  this  obe- 
dience, that  we  should  resist  sinful  lusts.  They,  then,  which  strive 
not  against  them,  but  obey  them,  contrary  to  the  commandment  of 
God,  and  do  things  against  their  consciences,  they  are  unrighteous, 
and  do  neither  retain  the  Holy  Spirit,  nor  faith,  that  is,  confidence 
and  trust  of  God's  mercy.  For  confidence,  which  seeketh  remission 
of  sins,  cannot  so  much  as  be  in  such,  as  are  delighted  with  their 
sins,  and  remain  without  repentance. 

Fifthly,  this  point  is  needful  also  to  be  taught,  by  what  means 
*  See,  above,  the  third  observation  upon  this  Confession. 


182  THE    NINTH    SECTIOK. 

men  may  do  good  v.-orks.  Wc  shewed  a  little  before  how  our 
■works  do  please  God.  In  this  place  we  add  how  they  may  be  done. 
Albeit  that  men  by  their  own  strength  be  able  to  do  outward  honest 
deeds  in  some  sort,*  and  must  also  perform  this  civil  obedience ; 
yet,  so  long  as  men  are  void  of  faith,  they  are  in  the  power  of  the 
Devil,  w^ho  driveth  them  to  shameful  sins,  occupieth  their  minds 
with  wicked  and  blasphemous  opinions  ;  for  that  is  the  kingdom  and 
tyranny  of  the  Devil.  Moreover,  nature  bv  itself  is  weak,  and 
cannot,  without  God's  help,  strengthen  itself  to  the  performance  of 
any  spiritual  works. f  And  for  that  cause  are  men  taught,  that,  in 
the  Gospel,  the  Holy  Spirit  is  promised,  who  shall  aid  and  govern 
the  minds  of  them,  who  do  repent  and  believe  the  Gospel.  Where- 
fore, in  so  great  infirmity  of  nature,  in  the  midst  of  these  assaults 
of  Satan,  and  in  all  dangers,  faith  must  be  exercised  in  calling  upon 
God,  even  throughout  our  whole  life  ;  that  we  may  continue  always 
in  the  faith,  and  in  our  obedience  towards  God.  Therefore  Zechariah 
saith,  "  I  will  pour  forth  the  Spirit  of  grace,  and  of  prayer,  upon 
the  house  of  David,  and  upon  the  inhabitants  of  Jerusalem."  Zech. 
xii.  10.  He  calleth  him  the  Spirit  of  grace  ;  because  the  Holy 
Spirit  doth  confirm  and  comfort  troubled  minds,  and  beareth  record 
that  God  is  pleased  with  us.  He  calleth  him  the  Spirit  of  prayer; 
to  the  end  we  should  daily  exercise  our  faith  in  prayer,  that  by  these 
exercises  our  faith  might  be  confirmed,  and  a  new  life  grow  up  and 
increase  in  us. 

There  is  no  doubt  but  true  virtues  are  the  gifts  of  God :  such  as 
are,  faith  ;  clearness  of  judgment  in  discerning  of  points  of  religion  ; 
courage  of  mind,  such  as  is  requisite  in  them  which  teach  and  pro- 
fess the  Gospel ;  true  care  and  pains  in  governing  of  Churches  ;  true 
humility,  not  to  hunt  after  pi'eferment,  not  to  l)e  puffed  up  with 
popular  praise,  nor  cast  down  with  their  disliking  and  ill-will ;  true 
charity,  &c.  These  princely  virtues  Paul  calleth  God's  gifts ;  "  Hav- 
ing diverse  gifts,  according  to  the  grace  that  is  given  us.''  Rom.  xii. 
G.     And    of  these    he    saith    to   the    Corinthians,    "  These    things 

*  Look  to  the  Fourth  Section,  the  third  observation  upon  this  Confession. 

t  Without  Christ,  and  without  regeneration,  the  nature  of  man  can  do  no- 
thing but  sin.  For  God  by  his  grace  doth  create  the  ability  of  thinking, 
willing,  and  doing  well;  not  helping  the  old  man  in  that  he  wanteth,  but  by 
little  and  little  abolishing  it :  according  to  that  saying,  "  When  we  were  dead 
in  sins,  vS:c."  Ephcs.  ii.  5.  But  touching  the  weakness  of  our  nature,  see 
that  which  was  said,  in  the  first  observation  upon  the  Confession  of  Bohemia, 
in  Section  the  Fourth. 


OF    JUSTIFICATION    BY    FAITH,    AND    OF    G00»    WOHKS.  183 

worketh  one  and  the  same  Spirit,  distributing  to  every  one,"  &e. 
1  Cor.  xii.  1 1 . 

Unto  these  gifts  we  must  join  our  exercise,  which  may  both  pre- 
serve the  same,  and  deserve  an  increase  of  them  ;  according  to  the 
saying,  "  To  him  that  hath,  shall  be  given."  Matt.  xxv.  29.  And 
it  is  notably  said  of  Augustine,  *  Love  deserveth  an  increase  of  love ;' 
to  wit,  when  it  is  put  in  use.  For  good  works  have  rewards,  as  in 
this  life,  so  also  after  this  life,  in  life  everlasting.  Now,  because 
that  the  Church  in  this  life  is  subject  to  the  cross,  and  to  the  death 
of  the  body,  therefore  many  rewards  are  deferred  until  the  life  to 
come :  which  though  it  be  undoubtedly  bestowed  through  mercy, 
for  Christ's  sake,  on  those  which  are  justified  by  the  faith  of  Christ, 
yet  there  is  also  a  rewarding  of  good  works  ;  according  to  that 
saying,  "  Your  reward  is  great  in  heaven."    Matt.  v.  12. 

By  this  it  is  evident,  that  the  doctrine  of  good  works  is,  through 
the  goodness  of  God,  purely  and  truly  taught  in  our  Churches. 
How  full  of  obscurity  and  confusion  the  doctrine  of  good  works  was 
in  former  times,  all  godly  minds  know  full  well.  There  was  none, 
that  put  men  in  mind  of  the  difference  between  man's  traditions  and 
the  law  of  God ;  none  that  taught,  how  good  works  did  please  God, 
in  this  so  great  infirmity  of  ours.  To  be  brief,  there  was  not  one 
word  of  faith,  which  is  most  needful  unto  remission  of  sins.  But 
now  that  these  matters  be  opened  and  unfolded,  godly  consciences 
lay  hold  of  comfort,  and  of  certain  hope  of  salvation,  and  do  under- 
stand which  is  the  true  worship  and  service  of  God,  and  know  how 
it  pleaseth  God,  and  how  it  doth  merit  at  his  hands. 

This  Article  is  thus  set  down  in  another  Edition :  — 
Our  Divines  are  falsely  accused  of  forbidding  good  works.  For 
their  writings  extant  upon  the  Ten  Commandments,  and  others  of 
the  Uke  argument,  do  bear  witness,  that  they  have  to  good  purpose 
taught  concerning  every  kind  of  life,  and  its  duties  ;  what  trades  of 
life,  and  what  works  in  eveiy  calling,  do  please  God.  Of  which 
things,  preachers  in  former  times  taught  little  or  nothing  :  only  they 
did  urge  certain  childish  and  needless  works  ;  as,  keeping  of  holy- 
days,  set  fasts,  fraternities,  pilgrimages,  worshipping  of  saints, 
rosaries,  monker}',  and  such  trash.  Whereof  our  adversaries  having 
had  warning,  they  do  now  forget  them,  and  do  not  preach  so  con- 
cei'ning  these  unprofitable  works,  as  they  were  wont  to  do.  Besides, 
they  begin  now  to  make  mention  of  faith,  which  they  were  wont  'to 
pass  over  in  silence.     But  yet  they  cease  not  to  obscure  and  darken 


1S4  THE    NINTH    SECTION. 

this  doctrine  of  faith,  while  they  leave  the  conscience  in  doubt,  and 
would  have  men  to  meiit  remission  of  sins  by  their  works,  and 
teach  not  that  we  do  by  faith  alone  undoubtedly  receive  remission 
of  sins  for  Christ's  sake. 

When  as  therefore  the  doctrine  of  faith,  which  should  be  espe- 
cially above  others  taught  in  the  Church,  hath  been  so  long  un- 
known, (as  all  men  must  needs  grant,)  that  there  was  not  a  word  of 
the  righteousness  of  faith  in  all  their  sermons,  and  that  the  doc- 
trine of  works  only  was  usual  in  the  Churches,  for  this  cause  our 
Divines  did  thus  admonish  the  Churches. 

First,  that  our  works  cannot  reconcile  God  unto  us,  or  deserve 
remission  of  sins,  grace,  and  justification,  at  his  hands.  But  this  we 
must  obtain  by  faith,  while  we  believe  that  we  are  received  into 
favour  for  Christ's  sake ;  who  alone  is  appointed  the  Mediator  and 
Intercessor ;  by  whom  the  Father  is  reconciled  to  us.  He  there- 
fore that  trusteth  by  his  works  to  merit  grace,  doth  despise  the 
merit  and  grace  of  Christ,  and  seeketh  by  his  own  power,  without 
Christ,  to  come  unto  the  Father  :  whereas  Christ  hath  said  expressly 
of  himself,  "  I  am  the  way,  the  truth,  and  the  life."  John  xiv.  6. 

This  doctrine  of  Faith  is  handled  by  Paul  almost  in  every  Epis- 
tle. "  Ye  are  saved  freely  by  faith,  and  that  not  of  yourselves,  it  is 
the  gift  of  God;  not  of  works,"  &c.  Ephes.  ii.  8,  9.  And  lest  any 
here  should  cavil,  that  we  bring  in  a  new-found  interpretation,  this 
whole  cause  is  underpropped  with  testimonies  of  the  Fathers. 
Augustine  doth  in  many  volumes  defend  grace,  and  the  righteous- 
ness of  faith,  against  the  merit  of  works.  The  like  doth  Ambrose 
teach  in  his  book,  De  Vocatione  Gentium,  and  elsewhere  :  for  thus  he 
saith  in  the  forenamed  place  ;  '  The  redemption  made  by  the  blood 
of  Christ  would  be  of  small  account,  and  the  prerogative  of  man's 
works  would  not  give  place  to  the  mercy  of  God,  if  the  justification 
which  is  by  grace  were  due  to  merits  going  before ;  so  as  it  should 
not  be  the  liberality  of  the  giver,  but  the  wages  or  hire  of  the 
labourer.' 

This  doctrine  though  it  be  contemned  of  the  unskilful  sort,  yet 
the  godly  and  fearful  conscience  doth  find  by  experience  that  it 
bringeth  very  great  comfort :  because  that  men's  consciences  cannot 
be  quieted  by  any  works,  but  by  faith  alone,  when  as  they  believe 
assuredly,  that  God  is  appeased  towards  them  for  Christ's  sake  ;  as 
Paul  teacheth,  "  Being  justified  by  faith,  we  have  peace  with  God." 
Rom.  V.  1.  This  doctrine  doth  wholly  belong  to  the  conflict  of  a 
troubled  conscience ;  and  cannot  be  well  understood,  but  where  the 


OF    JUSTIFICATION    PY    FAITH,    AND    OF    GOOD    WORKS.  1  CO 

conscience  hath  felt  a  conflict.  Wherefore,  all  such  as  have  had  no 
experience  thereof,  and  all  that  are  profane  men,  which  dream  that 
Christian  righteousness  is  naught  else  but  a  civil  and  philosophical 
justice,  are  evil  judges  of  this  matter.  In  former  ages,  men's  con- 
sciences were  vexed  with  the  doctrine  of  works ;  they  never  heard 
anv  comfort  out  of  the  Gospel.  Whereupon  conscience  drove  some 
into  Monasteries,  hoping  there  to  merit  favour  by  a  raonastical  life. 
Others  found  out  other  works,  whereby  to  merit  favour,  and  to 
satisfy  for  sin.  There  was  very  great  need  therefore  to  teach  this 
doctrine  of  faith  in  Christ,  and  after  so  long  time  to  renew^  it ;  to  the 
end  that  fearful  consciences  might  not  want  comfort,  but  might  know 
that  grace,  and  forgiveness  of  sins,  and  justification,  were  appre- 
hended and  received  by  faith  in  Christ. 

Another  thing,  which  we  teach  men,  is,  that  in  this  place  the 
name  of  Faith  doth  not  only  signify  a  knowledge  of  the  history, 
which  mav  be  in  the  wicked,  and  in  the  Devil,  but  that  it  sisr- 
nifieth  a  faith  which  believeth,  not  only  the  history,  but  also  the 
effect  of  the  history ;  to  wit,  the  article  of  remission  of  sins  ;  namely, 
that  by  Christ  we  have  grace,  righteousness,  and  remission  of  sins. 
Now.  he  that  knoweth  that  the  Father  is  merciful  to  him  through 
Christ,  this  man  knoweth  God  truly  :  he  knoweth  that  God  hath  a 
care  of  him  ;  he  loveth  God,  and  calleth  upon  him ;  in  a  word,  he  is 
not  u-ithout  God  in  the  world,  as  the  Gentiles  are.  As  for  the 
devils,  and  the  wicked,  they  can  never  believe  this  article  of  the 
remission  of  sins  :  and  therefore  they  hate  God  as  their  enemy ; 
they  call  not  upon  him,  they  look  for  no  good  thing  at  his  hands. 
After  this  manner  doth  Augustine  admonish  his  reader  touching 
the  name  of  Faith,  and  teacheth,  that  '  this  word  Faith  is  taken  in 
Scriptures,  not  for  such  a  knowledge  as  is  in  the  wicked,  but  for  a 
trust  and  confidence,  which  doth  comfort  and  cheer  up  disquieted 
minds.' 

Moreover,  our  divines  do  teach,  that  it  is  requisite  to  do  good 
works  ;  not  that  we  may  hope  to  deserve  grace  by  them,  but  because 
it  is  the  will  of  God  that  we  should  do  them.  And  because  that  the 
Holy  Spirit  is  received  by  faith,  our  hearts  are  presently  renewed, 
and  do  put  on  new  afi'ections,  so  that  they  are  able  to  bring  forth 
good  works.  For  so  saith  Ambrose,  '  Faith  is  the  breeder  of  a  good 
will,  and  of  good  actions.'  For  man's  powers,  without  the  Holy 
Spirit,  are  full  of  wicked  affections,  and  are  weaker  than  that  they 
can  do  any  good  deed  before  God.  Besides,  they  are  in  the  Devil's 
power,  who  driveth  men  forward  into  divers  sins,  into  profane  opi- 


186  THE    NINTH    SECTION. 

nions,  and  into  very  heinous  crimes  :  as  was  to  be  seen  in  the  philo- 
sophers, who,  assaying  to  live  an  honest  hfe,  could  not  attain  unto 
it,  but  defiled  themselves  with  open  and  gross  faults.  Such  is  the 
weakness  of  man,  when  he  is  without  faith  and  the  Holy  Spirit,  and 
hath  no  other  guide  but  the  natural  powers  of  man.  Hereby  every 
man  may  see  that  this  doctrine  is  not  to  be  accused,  as  forbidding 
good  works ;  but  rather  is  much  to  be  commended,  because  it 
sheweth  after  what  sort  we  must  do  good  works.  For  without 
faith,  the  nature  of  man  can  by  no  means  perform  the  works  of  the 
First  and  Second  Table.  Without  faith,  it  cannot  call  upon  God, 
hope  in  God,  bear  the  cross  ;  but  seeketh  help  from  man,  and 
trusteth  in  man's  help.  So  it  cometh  to  pass,  that  all  lusts  and 
desires,  and  all  human  devices  and  counsels  do  bear  sway,  so  long 
as  faith  and  trust  in  God  is  absent.  Wherefore  Christ  saith, 
"  Without  me  ye  can  do  nothing."  John  xv.  5.  and  the  Church 
singeth,  '  Without  thy  power  there  is  naught  in  man,  and  there  is 
nothing  but  that  which  is  hurtful.' 

X. — From  the  Confession  of  Saxony. 

Article  3.     Of  the  Remission  of  Sins,  and  of  Justification. 

We  said  before,  that  these  controversies  do  pertain  to  the  inter- 
preting of  two  Articles  of  the  Creed,  '  I  beheve  the  remission  of 
sins,'  and,  '  I  believe  the  holy  Catholic  Church.'  Neither  do  we 
speak  of  unnecessary  or  light  things.  It  is  most  necessary,  that  in 
the  Church  the  doctrine  touching  sin  should  be  propounded ;  and 
that  men  should  know  what  sin  is ;  and  that  there  should  be  an 
evident  difference  between  political  judgments,  and  the  judgment 
of  God.  But  seeing  our  adversaries  do  not  teach  aright  what  sin 
is,  they  confirm  in  men  an  evil  security,  and  many  false  opinions. 
Again,  what  can  be  more  miserable,  then  either  to  obscure,  or  to  be 
ignorant  of  this  great  benefit ;  namely,  the  remission  of  sins,  and 
deliverance  from  eternal  death  ?  Seeing  that  there  is  no  difference 
betwixt  the  Church  and  other  men,  when  as  the  light  is  extin- 
guished concerning  free  remission  of  sins  for  the  Son's  sake  ;  and 
concerning  faith  whereby  remission  must  be  received  :  neither  is 
there  any  other  comfort  drawing  us  back  from  eternal  death ; 
neither  can  there  be  any  true  invocation  without  this  comfort :  and 
God  himself  hath  so  often  commanded,  that  his  Son  should  be  heard, 
and  the  Gospel  kept,  which  is  a  wonderful  decree  brought  forth  out 
of  the  secret  counsel  of  the  Godhead,  when  it  had  been  hid  from  all 


OF    JUSTIFICATION    BY    FAITH,    AND    OF    GOOD    WORKS.  187 

creatures  :   therefore  it  is  most  necessary,  that  the  true  doctrine, 
touching  the  remission  of  sins,  should  be  kept  undefiled. 

But  in  all  ages,  even  from  our  first  fathers'  time,  the  devils  have 
scattered  subtile  delusions  against  the  tnie  doctrine  concerning  the 
Son  of  God  ;  and  especially  in  this  Article  ;  whom  notwithstanding 
God  hath  oftentimes  refuted,  good  teachers  being  again  raised  up, 
that  the  Church  might  not  utterly  perish.  Adam,  Seth,  Noah, 
Shem,  Abraham,  Isaac,  Jacob,  and  others  after  them,  did  shew  the 
true  difference  betwixt  the  Church  of  God  and  other  men ;  and 
taught  that  to  the  Church  was  given  the  promise,  touching  the 
iVIediator  the  Son  of  God,  and  toucliing  remission  of  sins  ;  and  that 
this  remission  is  to  be  received  freely,  for  the  Mediator's  sake.  And 
they  urged  invocation  to  this  God,  which  had  manifested  himself  by 
giving  a  promise  concerning  the  Mediator ;  and  they  had  external 
rites  given  them  of  God,  which  were  signs  of  the  promise,  and  the 
sinews  of  the  public  congregation.  These  rites  did  a  great  part  of 
the  multitude  imitate,  omitting  the  doctrine  of  the  promises  and 
faith  :  and  when  they  had  devised  this  persuasion,  that  men,  by 
observing  these  rites,  might  deserve  remission  of  sins,  they  heaped 
up  many  ceremonies ;  and,  by  little  and  little,  boldness  went  so  far, 
(as  commonly  it  cometh  to  pass,)  that  divers  men  devised  divers 
gods.  So  the  heathen  departed  from  the  true  Church  of  God,  and 
from  the  knowledge  of  the  true  God,  and  the  promise  of  the  Re- 
deemer. 

The  same  thing  also  happened  after  Moses  his  time.  Ceremonies 
had  been  appointed  for  this  cause,  that  they  should  be  admonitions 
of  the  Mediator  :  but  the  multitude,  forgetful  of  the  promise  of  the 
Mediator,  of  the  doctrine  of  faith,  of  free  remission  for  the  Media- 
tor's sake,  feigned  that  sins  were  forgiven  for  those  rites  and  sacri- 
fices ;  and  by  this  superstition  they  heaped  up  sacrifices,  and  foi-got 
the  Mediator,  and  were  without  true  comfort,  and  without  true  invo- 
cation. The  same  thing  happened  also  after  the  Apostles'  time.  The 
light  of  the  Gospel  being  lost,  wherein  is  propounded  free  remission 
for  the  Mediator's  sake,  and  that  to  be  received  by  faith,  they 
sought  remission  by  Monastical  exercises,  by  single  life,  by  divers 
observations,  by  the  offering  in  the  mass,  by  the  intercession  of 
dead  men ;  and  many  monstrous  superstitions  were  devised,  as  the 
histories  of  the  whole  Church,  which  succeeded  the  Apostles,  do 
declare. 

Against  these  errors  the  infinite  mercy  of  God  hath  oftentimes 
restored  the  voice  of  the  Gospel :    aud   as,   among  the  people   of 


188  THE    NINTH    SECTION. 

Israel,  he  did  often  raise  up  Prophets,  which  should  purge  the  doc- 
trine diUgently  ;  so  in  the  Church,  after  the  Apostles'  time,  when 
the  writings  of  Origen  and  Pelagius,  and  the  superstition  of  the 
people,  had  corrupted  the  purity  of  the  Gospel,  yet  notwithstanding, 
as  in  darkness,  the  light  of  the  Gospel  was  again  kindled  by  Augus- 
tine ;  and  him  followed  Prosper,  Maximus,  and  others,  who  reproved 
the  false  opinions  touching  this  Article.  Afterward,  when  the  Monks 
were  sprung  up,  and  that  opinion,  which  feigneth  men  to  merit  by 
their  works,  was  afresh  spread  abroad  ;  yet  thei-e  were  some  of  a 
better  judgment,  although  they  added  stubble  to  the  foundation  : 
as  Hugo,  Bernard,  Gilbert,  William  of  Paris,  Tauler,  Ambrose, 
Wesel,  and  others  in  other  places.  And  now,  by  the  voice  of 
Luther,  the  doctrine  of  the  Gospel  is  more  cleared,  and  more  evi- 
dently restored,  and  the  Lamb  shewed  unto  us  ;  as  the  Baptist  saith, 
"  Behold  the  Lamb  of  God,  that  taketh  away  the  sins  of  the  world." 
John  i.  29.  "  He  that  believeth  the  Son,  hath  eternal  life  :  he  that 
believeth  not,  the  wrath  of  God  abideth  on  him."  John  iii.  36.  The 
same  voice  of  the  Gospel  our  Churches  do  publish,  and  that  without 
con-uption  :  and  we  do  expressly  discern  that  discipline,  or  righte- 
ousness, which  a  man  not  regenerate  may  perform,  from  the  righte- 
ousness of  faith,  and  that  newness  whereof  the  Gospel  doth  preach. 

We  say  that  all  men  are  to  be  restrained  by  discipline  ;  that  is,  by 
that  righteousness,  which  even  the  unregenerate  ought,  and  after  a 
sort  may,  perform  :  which  is  an  obedience  in  external  actions,  accord- 
ing to  all  the  commandments  of  God  appertaining  to  all  men. 
Because  that  God  left  this  liberty  in  man  after  his  fall,*  that  the 
outward  members  might,  after  a  sort,  obey  the  reason  and  the  will, 
in  stirring  up  or  omitting  outward  motions :  as,  Achilles  may  draw 
his  sword,  or  put  it  up  into  the  sheath ;  Scipio  may  restrain  his 
members,  so  that  he  meddle  not  with  another  man's  wife ;  as  in 
their  place  these  things  are  truly  and  copiously  declared.  Now,  it 
is  most  certain,  that  this  disciphne  is  commanded  of  God,  and  that 
the  breaking  thereof  is  punished  with  present  and  eternal  punish- 
ments, even  in  those  which  are  not  converted  unto  God ;  accord- 
ing to  those  sayings,  "  The  law  was  made  for  the  unjust."  I  Tim. 
i.  9.  Also,  "  He  that  taketh  the  sword,  shall  perish  with  the  sword." 
Matt.  xxvi.  52.  Also,  "  Fornicators  and  adulterers  the  Lord  will 
judge."  Heb.  xiii.  4.    Also,  "  Woe  unto  thee  which  spoilest,  because 

*  Here  also  look  to  the  Fourth  Section,  the  first  observation  upon  the  Con- 
fession of  Bohemia,  and  the  third  upon  the  Confession  of  Augsburg. 


OF    JUSTIFICATION    BY    FAITH,    AND    OF    GOOD    VVOItKS.  189 

thou  shalt  be  spoiled."  Isa.  xxKiii.  1.  But  although  all  men  ought 
to  govern  their  manners  by  this  discipline,  and  God  doth  severely 
command  that  all  kingdoms  should  defend  this  discipline,  and  he  by 
horrible  punishments  doth  declare  his  wrath  against  this  outward 
contumacy :  yet  this  external  discipline,  even  where  it  is  most 
honest,  is  not  a  fulfilling  of  the  law,  neither  doth  it  deserve  remis- 
sion of  sins,  neither  is  it  that  righteousness  whereby  we  are  accepted 
before  God,  nor  that  light  shining  in  the  nature  of  men,  as  righte- 
ousness shined  in  us  in  our  creation,  or  as  new  righteousness  shall 
shine  in  us  in  life  eternal.  But  all  this  discipline  is  an  external 
government,  such  as  it  is ;  like  unto  the  leaf  of  the  fig-tree,  where- 
with our  first  parents,  after  their  fall,  did  cover  their  nakedness  : 
neither  doth  it  any  more  take  away  sin,  and  the  corruption  of  nature, 
and  death,  than  those  fig-leaves  did.  Hence  it  is,  that  Paul  doth  so 
often  cry  out,  that  sin  is  not  taken  away  by  the  law  :  "  By  the  works 
of  the  law  no  flesh  shall  be  justified  in  his  siglit."  Rom.  iii.  20. 
And,  "  When  it  was  impossible  to  the  law  to  justify,"  &c.  Rom.  viii. 
3.  And,  "  If  righteousness  doth  come  by  the  law,  then  Christ  died  in 
vain."  Gal.  ii.  21 .  And,  "  Not  by  works  of  righteousness,  which  we 
have  done,  but  according  to  his  mercy  he  hath  saved  us."  Titus  iii.  5. 
And  it  is  a  reproach  unto  the  Son  of  God,  to  imagine  tliat  any  our 
works  are  merits,  or  the  price  of  remission  of  sins,  and  that  they 
are  propitiations  for  sin.  Therefore  we  do  openly  condemn  those 
Pharisaical  and  Pelagian  doting  dreams,  which  feign  that  that  dis- 
cipline is  a  fulfilling  of  the  law  of  God :  also  that  it  doth  deserve 
remission  either  of  congruity,  or  of  condignity  ;  or  that  it  is  a 
righteousness,  whereby  men  are  made  acceptable  to  God. 

And,  after  a  few  pages,  in  the  Same  Article  : — 
When  the  mind  is  raised  up  by  this  faith,  it  is  certain  that  re- 
mission of  sins,  reconciliation,  and  imputing  of  righteousness  is  given 
for  the  merit  of  Christ  alone  ;  and  that  Christ  is  effectual  in  us,  and 
doth  by  his  Holy  Spirit  quicken  those  that  believe,  and  deliver  us 
from  eternal  death,  and  withal  make  us  heirs  of  eternal  life.  So 
saith  Paul,  "  We  conclude  that  man  is  justified  by  faith,  without  the 
works  of  the  law."  Rom.  iii.  28.  Also,  "  We  are  justified  freely  by 
his  grace,  through  the  redemption  that  is  in  Christ  Jesus ;  whom 
God  hath  set  forth  to  be  a  reconciliation  through  faith  in  his  blood," 
Rom.  iii.  24,  25.  And,  "To  him  give  all  the  Prophets  witness, 
that  all  that  believe  in  him  shall  receive  remission  of  sins."  Acts 
X.  43. 


190  THE    NINTH    SECTION. 

Now  the  words  are  manifest.  Faith  doth  not  only  signify  the 
knowledge  of  the  history,  (for  that  is  also  in  the  devils,  of  whom  it 
is  said,  "  The  devils  do  believe,  and  tremble  ;  James  ii.  19.)  but  it 
doth  signify,  to  embrace  all  the  Articles  of  Faith,  and,  among  these, 
this  Article,  /  do  believe  the  remission  of  sins ;  neither  do  I  believe 
that  it  is  only  given  to  others,  but  to  me  also.  This  faith  is  also  a 
confidence,  resting  in  the  Mediator ;  according  to  that,  "  Being 
justified  by  faith,  we  have  peace."  Rom.  v.  1.  So  that  Paul  speak- 
eth  of  faith,  which,  consenting  to  all  the  Articles  of  the  Creed,  doth 
behold  and  embrace  the  promise:  for  he  joineth  together  faith  and  the 
promise ;  "  Therefore  is  it  by  faith,  that  the  promise  might  be  sure." 
Rom.  iv.  16. 

In  expounding  the  word  Justified,  it  is  usually  said,  to  be  justi- 
fied, doth  signify,  of  unrighteous  to  be  made  righteous  ;  which,  being 
rightly  understood,  doth  agree  also  to  our  purpose.  Of  unrighteous 
to  be  made  righteous ;  that  is,  acquitted  from  guilt,  for  the  Son  of 
God  his  sake ;  that  is,  laying  hold  by  faith  upon  Christ  himself, 
"  who  is  our  righteousness  :"  (as  Jeremiah  and  St.  Paul  do  say,  Jer. 
xxiii.  6.  and  xxxiii.  16.  and  1  Cor.  i.  30.)  because  that  by  his  merit 
we  have  remission,  and  God  doth  impute  his  righteousness  to  us,  and 
for  him  doth  account  us  just,  and,  by  giving  his  Holy  Spirit,  doth 
quicken  and  regenerate  us,  as  it  is  said,  "  This  life  is  in  his  Son  :  he 
that  hath  the  Son,  hath  eternal  life ;  he  that  hath  not  the  Son  of 
God,  hath  not  life."  1  John  v.  11,  12.  And,  "  That  he  may  be  just, 
and  a  justifier,"  &c.  Rom.  iii.  26.  And  although  newness  is  withal 
begun,  which  shall  be  perfect  in  life  eternal,  whereunto  we  are  i-e- 
deemed;  yet  neither  for  the  new  qualities,  nor  for  any  works,  is  any 
man  in  this  life  made  just,  that  is,  acceptable  to  God,  and  heir  of 
eternal  life,  but  only  for  the  Mediator's  sake,  who  suffered,  rose  again, 
reigneth,  and  prayeth  for  us,  overshadowing  and  quickening  us. 
For  although  virtues  are  here  begun,  yet  be  they  still  imperfect,  and 
the  relics  of  sin  do  stick  in  us.  Therefore  we  must  hold  this  comfort, 
that  the  person  is  accepted  for  the  Son  of  God  his  sake,  his  righteous- 
ness being  imputed  to  us  ;  as  it  is  said,  "  Abraham  believed  God, 
and  it  was  imputed  to  him  for  righteousness."  Rom.  iv.  3.  Also, 
"  Blessed  are  they,  whose  iniquities  be  forgiven,  and  whose  sins 
be  covered."  ver.  7.  Therefore  this  saying  must  be  understood 
correlatively,  "We  are  justified  by  faith;"  Rom.  v.  1.  that  is,  we 
are  justified  by  confidence  in  the  Son  of  God,  not  for  our  quality, 
but  because  he  is  the  Reconciler,  in  whom  the  heart  doth  rest  in 
confidence  of  the  promised  mercy  for  His  sake.     Which  confidence 


OF    JUSTIFICATION    BY    FAITH,    AND    OF    GOOD    WORKS.  191 

he  doth  raise  up  in  us  by  his  Holy  Spirit,  as  St.  Paul  saith  ;  "  Ye 
have  received  the  Spirit  of  the  adoption  of  sons,  by  whom  we  cry, 
Abba,  Father."  Rom.  viii.  15. 

Here  also  we  must  speak  of  the  exclusive  particle.  St.  Paul 
doth  often  repeat  the  word  Freely  ;  by  which  it  is  most  certain, 
that  the  condition  of  our  merits  is  excluded.  Therefore  it  is  said  in 
our  Churches,  "  We  are  justified  by  Faith  alone ;  which  we  so 
understand,  and  declare :  Freely,  for  the  only  Mediator's  sake,  not 
for  our  contrition,  or  other  our  merits,  we  have  our  sins  forgiven  us, 
and  are  reconciled  to  God.  For,  although  contrition  and  many  other 
virtues  are,  together  with  faith,  or  this  confidence,  kindled  in  us; 
yet  these  virtues  are  not  the  cause  or  the  merit  of  the  remission  of 
sins,  neither  doth  the  person  please  God  in  regard  of  them  :  according 
to  that  saying,  "  No  man  hving  shall  be  justified  in  thy  sight." 
Psalm  cxliii.  2.  But  the  person  hath  remission,  and  doth  certainly 
please  God,  by  reason  of  the  Mediator,  who  must  be  apprehended  by 
faith ;  as  it  is  said,  "  By  whom  we  have  boldness,  and  entrance  with 
confidence,  by  faith  in  him."  Ephes.  iii.  12.  This  whole  doctrine  is 
made  more  manifest  in  the  true  conversion  and  daily  invocation  of 
the  godly.  ^\Tien  we  are  in  great  fear,  by  the  knowledge  of  the  wrath 
of  God,  this  one  comfort  is  firm  and  sure,  to  fly  to  the  Son  of  God, 
who  saith,  "  Come  unto  me,  all  ye  that  labour  and  are  laden,  and  I 
will  refresh  you.''  Matt.  xi.  28.  Also,  "As  I  live,  I  wiU  not  the  death  of 
a  sinner,  but  rather  that  he  return  and  live."  Ezek.  xxxiii.  11.  Also, 
"  Grace  aboundeth  more  than  sin."  Rom.  v.  20.  In  these  griefs,  if  a 
man  be  taught  to  doubt  of  the  remission  of  sins,  sorrow  will  have  the 
upper  hand,  and  then  foUow  most  grievous  murmurings  against  God, 
and  desperation,  and  eternal  death :  but  if  a  man  be  taught,  that 
doubting  is  to  be  overcome  by  faith,  then  shall  he  understand,  that 
by  the  word  Faith  is  not  only  signified  the  knowledge  of  the  story ; 
he  shall  know  that  confidence  doth  rely  upon  the  only  Mediator ;  and 
he  shall  perceive  what  is  meant  by  these  words.  Freely,  for  the 
Mediator's  sake,  remission  is  received,  by  faith  alone,  and  so  the 
person  is  made  acceptable. 

This  wrestling  hath  at  all  times  instructed  some.  For  though 
Origen,  and  many  other  writers  and  sententiaries,  have  brought  forth 
an  impure  kind  of  doctrine,  yet  in  Augustine  and  certain  others 
we  read  divers  sentences  which  shew,  that  they  also  received  comfort 
out  of  these  true  fountains.  Who  although  they  do  sometimes  speak 
improperly,  or  things  unlike,  because  they  were  somewhat  negligent 
in  speaking ;  yet  we  may  easily  gather  what   was  their  perpetual 


192  THK    NINTH    SECTION. 

judgment,  if  we  will  judge  aright.  Augustine,  Upon  Psalm  xxxi, 
saith  :  '  Who  be  happy  ?  not  they  in  whom  God  shall  not  find  sins, 
for  those  he  findeth  in  all  men.  For  all  men  have  sinned,  and  are 
destitute  of  the  glory  of  God.  Therefore  if  sins  he  found  in  all  men, 
it  is  evident  that  none  are  happy,  but  those  whose  sins  be  forgiven. 
This  therefore  the  Apostle  did  thus  commend  :  Abraham  believed 
God,  and  it  was  imputed  to  him  for  righteousness.'  Here  certainly 
Augustine  by  faith  doth  understand  confidence,  which  receiveth  re- 
mission of  sins  :  and  that  which  is  said  in  Genesis,  and  in  St.  Paul, 
he  doth  altogether  understand  it,  as  we  expound  it.  And  in  his 
book,  De  Spiritu  et  Litera,  he  saith,  '  By  the  law  we  fear  God, 
and  by  faith  we  fiy  to  his  mercy.'  Bernard,  in  his  Sermon  of  the 
Annunciation,  saith  :  '  First  of  all,  it  is  necessary  to  believe,  that  thou 
canst  not  have  remission  of  sins,  but  by  the  mercy  of  God.  But  add 
thereunto,  that  thou  also  believe  this,  that  through  him  thy  sins  be 
forgiven  thee.  This  is  the  witness  which  the  Holy  Ghost  doth  give 
in  our  heart,  saying,  Thy  sins  be  forgiven  thee.  For  so  doth  the 
Apostle  judge,  that  a  man  is  justified  fi-eely  by  faith.'  In  this 
sentence,  the  judgment  of  our  Churches  is  plainly  and  properly 
alleged,  and  like  testimonies  are  to  be  found  in  this  author.  Basil 
also,  in  his  Sermon  of  Humility,  doth  most  properly  set  forth  our 
judgment,  in  these  words  :  '  He  that  rejoiceth,  let  him  rejoice  in  the 
Lord ;  saying,  that  Christ  is  made  unto  us  of  God,  wisdom,  and 
righteousness,  and  sanctification,  and  redemption ;  as  it  is  written. 
He  that  rejoiceth,  let  him  rejoice  in  the  Lord.  For  this  is  perfect 
and  sound  rejoicing  in  God,  when  as  a  man  is  not  puffed  up  by  reason 
of  his  own  righteousness,  but  doth  acknowledge  that  he  doth  stand 
in  need  of  true  righteousness,  and  that  he  is  justified  by  faith  alone 
in  Christ.' 

Seeing,  therefore,  that  by  this  which  hath  been  spoken  it  is  mani- 
fest, what  the  word  Faith  doth  signify  in  this  proposition,  '  We  are 
justified  by  Faith  ;'  hereupon  we  may  understand,  that  the  JVIonks  and 
others  do  dangerously  err,  which  do  command  those  that  are  turned 
to  God,  to  doubt  whether  they  do  please  God.  Tiiis  common  error 
of  doubting  is  evidently  refuted  by  these  words,  "  Being  justified  by 
faith,  we  have  peace  with  God;"  Rom.  v.  1.  also,  "Therefore  is 
righteousness  of  faith,  that  the  promise  might  be  sure."  Rom.  iv.  16. 
For  so  long  as  men's  hearts  are  tormented  with  doubting,  they  fly 
from  God ;  they  do  not  rest  in  God,  nor  call  upon  him :  and  the  pro- 
mise becometh  unto  them  but  a  vain  sound,  because  they  give  not 
consent  unto  it.     Finallv,  it  is  the  eternal  and  immutable  command- 


OP    JUSTIFICATION     BY    FAITH,     AND    OK    GOOD    WORKS.  193 

inent  of  God,  that  we  should  believe  in  the  Son  of  God,  according 
to  this  saying,  "The  Spirit  shall  convince  the  world  of  sin,  because 
they  believe  not  in  me."  John  xvi.  9.  Also,  "  He  that  believeth 
not  God,  maketh  him  a  liar."   1  John  v.  10. 

Now,  it  is  a  foolish  cavil,  when  they  say,  that  we  must  doubt  in 
respect  of  our  un worthiness,  and  not  in  respect  of  mercy.  For 
therefore  was  the  promise  given,  therefore  was  the  Son  of  God  ap- 
pointed our  Mediator,  because  we  are  unworthy :  and  that,  for  His 
sake,  having  suffered,  being  raised  up  again,  and  now  making  inter- 
cession for  us,  and  dwelling  in  us,  and  clothing  us  with  his 
righteousness,  the  Father  might  undoubtedly  be  merciful  to  this 
miserable  lump  of  ours,  being  unworthy,  and  full  of  filthiness :  ac- 
cording to  that  saying,  "  There  is  now  no  condemnation  to  them 
which  walk  in  Christ  Jesus."  Rom.  viii.  1.  Also  it  is  absurd  which 
they  say,  that  we  must  doubt  by  reason  of  our  unworthiness.  For 
we  are  not  to  doubt,  whether  our  unworthiness  do  displease  God ; 
but  with  true  sighs  let  us  confess  that  we  are  unworthy,  and  let  us 
lay  to  the  promise,  whereunto  God  hath  commanded  us  to  assent. 
Neither  is  that  saying  fitly  applied  to  this  doubting,  "  Man  knoweth 
not  whether  he  be  worthy  of  love,  or  of  hatred."  Eccles.  ix.  1.  It 
is  madness  to  imagine  that  Solomon  should  have  any  such  meaning, 
that  neither  the  just  nor  the  unjust  ought  to  determine  with  them- 
selves, whether  they  please  or  displease  God  ;  seeing  it  is  most 
certain  that  they,  which  persevere  in  wicked  deeds  against  their 
conscience,  do  displease  God.  But  Solomon  doth  withdraw  us  from 
external  shews  to  the  word  of  God  :  as  though  he  should  say  ;  Do  not 
determine  with  thyself,  that,  by  reason  of  thy  prosperity,  thou  art  in 
favour  with  God,  or,  by  reason  of  thy  adversity,  thou  art  out  of 
favour  with  him.  Alexander  doth  not  therefore  please  God,  because 
he  is  a  conqueror,  and  enjoyeth  a  large  empire.  Let  not  Job  in  his 
calamity,  nor  David  in  his  exile,  think  that  they  be  forsaken  of  God, 
because  they  be  miserable;  let  them  not  judge  according  to  these 
events  or  outward  shews,  but  by  the  word  of  God.  And  then,  even 
in  the  midst  of  our  misery,  we  shall  receive  this  comfort,  "  As  I  live, 
I  will  not  the  death  of  a  sinner,"  &c.  Ezek.  xxxiii.  11.  "  God  so  loved 
the  world,  that  he  gave  his  only-begotten  Son,  that  every  one  that 
believeth  in  him  should  not  perish,"  &c.  John  iii.  16.  To  conclude ; 
this  error  of  doubting  is  altogether  heathenish,  and  doth  abolish  the 
Gospel,  and  taketh  away  true  comfort  in  conversion  from  them  that 
feel  the  wrath  of  God.     Men  are  rather  to  be  taught,  that  this  is 

0 


194  THE    NINTH    SECTION. 

undoubtedly  the  voice  of  the  Gospel,  that  we  should  believe  the  Son 
of  God,  and  be  assui-ed  that  grace  doth  abound  much  more  than  sin. 
And  therefore  let  us  withstand  doubting,  by  wrestling  get  the  upper 
hand,  and  by  faith  overcome  it ;  that  we  may  have  access  to  God,  in- 
vocate  him,  and  give  him  thanks.  These  chief  points  of  worship 
are  fearfully  hindered,  when  men's  minds  are  shaken  with  the  waves 
of  doubting,  as  experience  teacheth.  ; 

Hereof  it  is  evident,  why  it  is  necessary  that  the  Decree  of  the 
Tridentine  Council,  which  confirmeth  the  error  of  doubting,  should 
be  reproved.  Also,  by  all  that  which  hath  been  said,  it  may  be  under- 
stood, that  we  do  justly  find  fault  with  that  figure  of  speech,  where- 
by some  interpret  Paul's  words  after  this  sort ;  We  are  justified  by 
Faith,  that  is,  by  formed  love,  as  they  speak.  For  they  under- 
stand the  word  Faith  only  of  knowledge,  and  think  that  this  is  the 
meaning ;  We  are  justified  by  Faith,  that  is,  we  are  prepared  to 
righteousness ;  that  is,  to  other  virtues,  to  wit,  obedience  and  fulfil- 
ling of  the  Law.  So  this  is  it  only  which  they  say  ;  Man  is  righte- 
ous for  his  own  virtues :  then  they  will  him  to  doubt,  whether  he  be 
furnished  with  those  habits,  whereof  they  speak.  Now,  we  have  de- 
clared before,  that  by  Faith  is  signified  a  confidence,  resting  in  the 
Son  of  God  the  Reconciler,  for  whom  we  are  received,  and  do  please 
God,  not  for  our  virtues,  or  fulfilling  the  Law.  And  seeing  that  in 
this  same  comfort,  the  confidence,  whereby  we  do  rest  in  the  Son  of 
God,  is  indeed  a  motion,  kindled  by  the  Holy  Ghost,  whereby  the 
heart  is  quickened,  and  freed  from  eternal  death ;  this  conversion  is 
called  regeneration :  "  Except  a  man  be  born  again,  of  water  and  of 
the  Spirit,"  &c.  John  iii.  5.  And  now  man  is  made  indeed  the  dwell- 
ing-place of  God,  who  is  efi'ectual  in  him :  as  it  is  said,  "  If  any  man 
love  me,  he  will  keep  my  word,  and  my  Father  will  love  him,  and  we 
will  come  unto  him,  and  will  dwell  with  him."  John  xiv.  23.  The 
Eternal  Father,  and  the  Son,  by  the  Holy  Ghost,  do  quicken  our 
hearts.  By  faith  they  are  raised  up  in  this  comfort,  as  Paul  saith, 
"  That  ye  might  receive  the  promise  of  the  Spirit  through  faith." 
Gal,  iii.  14.  Therefore  we  do  speak  of  an  idle  faith  :  and  the  un- 
skilful are  deceived,  while  they  think  that  remission  of  sins  doth 
happen  to  such  as  are  idle,  without  a  certain  motion  of  the  mind, 
without  wrestling,  and  without  a  feeling  of  comfort  in  time  griefs,  at 
that  age  which  now  is  able  to  understand  the  voice  of  doctrine,  ac- 
cording to  that  saying,  "  Faith  cometh  by  hearing,  and  hearing  by 
the  word  of  God."  Rom.  x.  17.     And  because  that  in  repentance  we 


OF    JUSTIFICATION    BY    FAITH,    AND    OF    GOOD    WORKS.  195 

propound  comfort  unto  the  conscience,  \vc  do  not  here  add  ques- 
tions of  Predestination  or  of  Election  ;  *  but  we  lead  all  readers  to 
the  word  of  God,  and  exhort  them  to  learn  the  will  of  God  out  of 
his  word,  as  the  eternal  Father  by  express  voice  commanded,  "  hear 
HIM."  Mark  ix.  7.     Let  them  not  look  for  other  revelations. 

Hitherto  also  perta'meth  the  Fifth  Article  : — 0/  New  Obedience. 

The  whole  benefit  of  the  Son  of  God  is  to  be  considered.  For 
He  will  so  take  away  sin  and  death,  and  deliver  us  from  the  kingdom 
of  the  Devil,  that,  sin  being  altogether  abohshed,  and  death  van- 
quished, he  may  restore  unto  us  eternal  life ;  wherein  God  may  com- 
municate unto  us  his  wisdom,  righteousness,  and  joy,  and  wherein 
God  may  be  all  in  aU.  This  great  benefit  he  doth  begin  in  this 
miserable  lump  of  ours,  in  this  life,  as  it  is  written,  "  If  so  be  we 
shall  be  found  clothed,  and  not  naked."  2  Cor.  v.  3.  Also,  "They 
that  shall  continue  to  the  end,  shall  be  saved."  Matt.  x.  22.  There- 
fore when  we  receive  remission  of  sins,  and  are  reconciled,  and  seal- 
ed by  the  Holy  Ghost,  it  is  a  horrible  madness  to  waste  these  good 
gifts ;  as  these  wasters  are  desci'ibed  in  the  Parable  of  the  house 
that  was  made  clean :  and  in  the  Second  Epistle  of  Peter  it  is  said, 
"  If  they,  after  they  have  escaped  fi-om  the  filthiness  of  the  world, 
are  yet  tangled  again  therein,  and  overcome,  the  latter  end  is  worse 
with  them  than  the  beginning."  2  Pet.  ii.  20.  Now  these  good  gifts 
are  wasted  or  poured  out,  if  a  man  do  not  hold  the  foundation,  that 
is,  the  Articles  of  Faith ;  and  either  ^^^llingly,  or  being  deceived, 
embraceth  wicked  opinions  or  idols :  also,  if  a  man  do  fall  greviously 
against  his  conscience.  These  rules  are  oftentimes  repeated ;  as, 
"  They  which  do  such  things  shall  not  inherit  the  kingdom  of  God." 
Gal.  v.  21.  Therefore  it  is  necessary  to  have  a  care  to  avoid  such 
falls.  If  this  manifest  necessity  (the  great  punishment,  to  wit,  the 
loss  of  eternal  life,  being  set  before  their  eyes)  do  not  move  some  to 
do  good  works,  they  shew  themselves  to  be  of  the  number  of  those, 
of  whom  it  is  said,  "  He  that  committeth  sin,  is  of  the  Devil :"  I 
John  iii.  8.  also,  "  If  any  man  have  not  the  Spirit  of  Christ,  he  is 
not  his."  Rom.  viii.  9.  And  there  be  many  causes  of  this  necessity. 
First,  a  debt,  that  is  an  immutable  order,  that  the  creatures  should 
obey  God.  Therefore  Paul  saith,  "  Ye  are  debtors."  Rom.  viii.  12. 
Also,  lest  the  Holy  Ghost  and  faith  be  shaken  off,  let  there  be  a 
care  to  avoid  present  punishments  :  because  it  is  most  certain,  that 

*  Look  to  the  sixth  observation  upon  the  Confession  of  Augsburg, 
o  2 


196  THE    NINTH    SECTION, 

man}-  falls,  even  of  the  elect,  are  fearfully  punished  in  this  life  ;  as 
the  Church  speaketh  in  Micah,  "  I  will  bear  the  wrath  of  the 
Lord,  because  I  have  sinned  against  him."  Micah  vii.  9.  And  the 
histories  of  all  times  do  contain  fearful  examples  of  punishments ;  as 
David,  Solomon,  Manasses,  Josias,  Nebuchadnezzar,  and  innumer- 
able others,  were  grievously  punished.  Wherein  this  is  most  to  be 
lamented,  that  in  the  very  punishments  many  new  sins  are  heaped 
up :  as  in  the  sedition  raised  against  David,  and  in  the  rending  of 
the  kingdom  for  the  sin  of  Solomon.  And  touching  the  necessity 
of  doing  good  works,  the  Lord  saith,  "  Except  your  righteousness 
exceed  the  righteousness  of  the  Scribes  and  of  the  Pharisees,  ye 
shall  not  enter  into  the  kingdom  of  heaven."  Matt.  v.  20,  The 
necessity,  which  is  manifold,  being  thus  considered,  these  questions 
ensue  thereupon  :  —  What  works  are  to  be  done  :  how  they  may  be 
done  :  in  what  sort  they  do  please  God  :  what  revtards  thev  have  : 
what  is  the  difference  of  sins  :  what  sins  do  shake  off  the  Holy 
Ghost,*  and  what  not. 

Article  6.      What  Works  are  to  be  done. 

It  is  the  will  of  God,  that  faith  and  works  be  governed  bv  his 
word.  Therefore  we  must  keep  the  rule,  touching  good  works, 
both  internal  and  external,  contained  in  the  commandments  of  God ; 
which  do  pertain  to  us,  as  it  is  said,  "  Walk  ye  in  my  command- 
ments." Ezek.  XX.  19.  And  these  internal  and  external  works  do 
then  become  the  worship  of  God,  when  they  be  done  in  faith,  and 
are  referred  to  this  end,  that  God  by  this  obedience  may  be  glorified. 
Now  we  have  shewed  before,  that  even  the  unregenerate  may 
perform  this  external  obedience  or  discipline  ;  as  Cicero  liveth 
honestly,  and  for  his  pains  in  government  desen-eth  well  of  all 
mankind  :  but  his  mind  is  full  of  doubts,  touching  the  providence  of 
God ;  neither  doth  he  know  nor  speak  unto  the  true  God  in 
invocation,  neither  doth  he  know  the  promises ;  and  he  always 
doubteth  whether  he  be  heard,  especially  when  he  is  in  misery ; 
and  then  is  he  angr>'  with  God,  and  thinketh  that  he  is  unjustly 
punished,  seeing  he  was  an  honest  citizen,  and  profitable  for  the 
common-wealth.  Such  darkness  in  the  mind  is  great  sin,  such 
as  reason,  not  being  illuminated  by  God,  is  not  able  to  judge  of. 

Therefore  inward  obedience,  true  knowledge  of  God,  fear  of  God, 
sorrows  in  repentance,  trust  to  obtain  mercy  promised  for  the  Son 

•Look  at  the  first  observation  u])on  tliis  Confession,  in  the  Fourth  Section. 


OF    JUSTIFICATION    BIT    FAITH,    AND    OF    GOOD    WORKS.  197 

of  God,  invocation,  hope,  love,  joy  in  God,  and  other  virtues  must 
be  begun  also  in  the  regenerate ;  and  they  must  be  referred  to  a 
proper  end,  to  wit,  that  God  may  be  obeyed.  These  kinds  of  true 
worship  cannot  be  given  unto  God  without  the  hght  of  the  Gospel, 
and  without  faith  :  which  our  adversaries,  who  will  seem  to  be 
jolly  preachers  of  good  works,  do  neither  understand,  nor  require  ; 
seeing  they  omit  the  doctrine  of  faith,  which  is  a  confidence  to 
obtain  mercy,  resting  in  the  Son  of  God ;  which  is  an  especial  work, 
and  the  chief  worship  of  God.  Of  works  not  commanded  of  God, 
we  shall  speak  hereafter ;  and  we  must  hold  fast  that  rule,  "  In  vain 
do  they  worship  me  with  the  commandments  of  men."  Matt,  xv,  9. 
But  in  the  Church  it  falleth  out  oftentimes,  that  ceremonies  devised 
by  men  are  more  carefully  kept  than  the  commandments  of  God ; 
yea,  the  authority  of  Pharisaical  and  unjust  traditions  is  preferred 
before  the  commandment  of  God  :  as,  in  many  ages,  for  the  unjust 
and  wicked  commandment  of  single  life,  the  commandment  of  God 
concerning  true  chastity  was  horribly  violated.  Therefore  we  must 
consider  of  the  difference  of  the  law  ;  whereof  we  will  speak  again 
hereafter. 

Article  7.  How  Good  Works  may  be  done. 
Great  is  the  infirmity  of  man,  and  the  Devil  is  a  most  cruel  enemy, 
who,  for  the  hatred  he  beareth  to  God,  rageth  against  mankind,  and 
doth  endeavour  all  that  he  can,  especially  to  destroy  the  Church ; 
as  it  is  written  of  Peter,  "  Watch,  because  your  adversary  the  Devil 
goeth  about  like  a  roaring  lion,  seeking  whom  he  may  devour." 
1  Pet.  V.  8.  Therefore,  although  men  by  their  natural  strength 
may,  after  a  sort,  perform  the  external  discipline,*  yet  are  they 
often  overcome  by  this  common  infirmity  :  and  the  Devil  also  doth 
oftentimes  force  men,  not  altogether  savage,  to  commit  horrible 
acts  ;  as  he  deceived  Eve,  and  compelled  the  brethren  of  Joseph, 
David,  and  others  innumerable.  Therefore  what  diligence,  or  what 
advisement,  can  be  sufficient  for  this  most  subtile  enemy  ?  Here  let 
us  lay  hold  upon  that  most  sweet  comfort,  "The  Son  of  God 
appeared  to  destroy  the  works  of  the  Devil."  1  John  iii.  8.  The 
Son  of  God  is  the  keeper  of  his  Church,  as  he  saith,  "  No  man 
shall  take  my  sheep  out  of  my  hands."  John  x.  28.  He  doth 
protect  us,  and  also  by  his  Holy  Spirit  doth  confirm  our  minds  in 

*  See  here  again  the  first  observation  upon  the  Confession  of  Bohemia  in 
the  Fourth  Section,  and  also  the  ninth  observation  upon  the  Confession  of 
Augsburg  in  this  same  Section. 


198  THE    NINTH    SECTION. 

trae  opinions:  and  as  he  doth  begin  eternal  Hfe,  so  doth  he  kindle  in 
our  hearts  good  motions,  faith,  love  of  God,  true  invocation,  hope, 
chastity,  and  other  virtues.  We  are  not  Pelagians,  but  we  do 
humbly  give  thanks  to  the  Eternal  God,  the  Father  of  our  Lord 
Jesus  Christ,  and  to  his  Son  Jesus  Christ,  and  to  the  Holy  Ghost, 
both  for  the  whole  benefit  of  salvation  restored  again  to  mankind, 
and  especially  for  this  benefit  also,  that  the  Son  of  God  doth  dwell 
in  the  Church,  and  doth  defend  it  with  his  right  hand  against  the 
fury  of  devils  and  men,  and  doth  drive  away  the  devils  from  us, 
and  doth  uphold  us  in  this  so  great  infirmity  of  ours,  and  by  his 
word  doth  kindle  in  our  minds  the  knowledge  of  God,  and  doth 
confirm  and  govern  our  minds  by  his  Holy  Spirit.  We  do  certainly 
know  that  these  benefits  are  indeed  given  unto  us,  as  it  is  said 
most  comfortably  in  Zechariah,  "  I  will  pour  out  upon  the  house 
of  David,  and  upon  the  inhabitants  of  Jerusalem,  the  Spirit  of  grace 
and  prayers."  Zech.  xii.  10.  He  nameth  the  Spirit  of  grace, 
because  that,  in  this  comfort,  the  Son  of  God,  sealing  us  by  his 
Holy  Spirit,  doth  testify  that  we  are  in  favour,  and  that  we  are 
delivered  from  the  pains  of  hell.  Secondly,  he  nameth  the  Spirit  of 
prayers,  because  that,  when  we  have  acknowledged  the  remission  of 
sins,  we  do  not  now  fly  from  God,  we  do  not  murmur  against  God  ; 
but  we  approach  unto  him  with  true  faith  and  hope,  we  do  ask  and 
look  for  help  at  his  hands,  we  love  him,  and  submit  ourselves  to 
him :  and  thus  is  the  beginning  of  obedience  wrought.  After  that 
manner  saith  the  Lord,  "  I  will  pray  the  Father,  and  he  will  give  you 
another  Comforter,  even  the  Spirit  of  truth."  John  xiv.  16,  17. 
The  Holy  Ghost  doth  kindle  the  light  of  truth  in  our  minds,  and 
new  motions  in  our  hearts,  agreeable  to  the  law  of  God.  Let  us 
acknowledge  this  so  great  a  gift,  and  let  us  endeavour  to  keep  it 
thankfully,  and  desire  daily  to  be  helped  in  so  great  dangers  of  this 
life.  The  will  is  not  idle,  when  a  man  hath  received  the  Holy 
Ghost. 

Article  8.  Hoiv  New  Obedience  doth  please  God. 
The  Pharisee  in  Luke  xviii.  10 — 12,  doth  admire  and  please 
himself,  being  bewitched  with  this  persuasion,  that  he  doth  satisfy 
the  law,  and  for  this  discipline,  such  as  it  is,  doth  please  God. 
Many  such  there  be  among  men  ;  who  think  themselves  secure,  if 
they  perform  never'  so  little,  though  it  be  but  a  shadow,  of  discip- 
line. But  the  divine  woid  doth  oftentimes  accuse  the  arrogance 
of  these  men  :    even  as  the  Lord  taith,    "  Except   ye  repent,  ye 


OF    JUSTIFICATION    UY    FAITH,    AND    OF    GOOD    WORKS.  199 

shall  all  in  like  sort  perish  ;"  Luke  xiii.  3  ;  o.  and,  "  If  we  eay  we 
have  no  sin,  we  are  liars."  1  John  i.  8.  Therefore  their  imagination 
is  vain,  which  think  that  obedience  doth  please  God  for  its  own 
worthiness,  and  that  it  is  a  Merit  of  Condignity,  as  they  speak,  and 
such  a  righteousness  before  God,  as  is  a  merit  of  eternal  life.  And 
yet  afterward  they  do  add,  that  we  must  always  doubt  whether  our 
obedience  do  please  God,  because  it  is  evident,  that  in  every  one 
there  is  much  pollution,  many  sins  of  ignorance  and  omission,  and 
many  not  small  blemishes.  Here  it  is  necessary  that  men's  consci- 
ences should  be  instructed  aright  in  either  of  these  points,  both 
concerning  our  infirmity,  and  also  concerning  our  comfort.  It  is 
necessary  that  the  regenerate  should  have  the  righteousness  of  a 
good  conscience,  and  obedience  begun  as  hath  been  said :  yet 
nevertheless,  in  this  life  there  is  still  remaining  in  our  nature,  in  our 
soul,  and  in  our  heart,  very  much  pollution,  which  they  do  the  more 
see,  and  bewail,  which  have  received  more  light  than  others,  as  the 
Prophets  and  Apostles ;  according  to  that  complaint  of  Paul,  "  I 
see  another  law  in  my  members,  which  striveth  against  the  law 
of  my  mind,  and  maketh  me  captive  to  the  law  of  sin."  Rom.  vii. 
23.  There  is  as  yet  in  every  one  a  great  mist,  manifold  ignorance, 
and  many  sorrowful  doubts,  errors  in  counsels,  raised  by  distrust, 
by  false  opinions,  and  by  a  vain  hope  ;  many  vicious  flames  of  lusts, 
much  neglect  of  duty,  murraurings  and  indignations  against  God  in 
his  punishments.  To  conclude,  it  is  insensibleness  and  madness, 
not  to  be  willing  to  confess,  that  the  fear  and  love  of  God  is  much 
more  cold  in  us,  than  it  ought  to  be. 

These  confessions  are  repeated  in  the  sermons  of  the  Prophets  and 
Apostles.  "  Enter  not  into  judgment  with  thy  servant,  for  in  thy 
sight  shall  no  man  hving  be  justified."  Psalm  cxliii.  2.  And,  "  If 
we  say,  that  we  have  no  sin,  we  deceive  ourselves,  and  the  truth  is 
not  in  us."  1  John  i.  8.  This  confession  is  necessarj',  and  man's 
arrogancy  to  be  reproved.  Also  the  error  of  our  adversaries,  who 
feign  that  men  in  this  mortal  life  may  satisfj,'  the  law  of  God ;  and 
of  those  who  say,  that  the  evil  of  concupiscence,  which  is  bred 
with  us,  is  not  sin,  nor  an  evil  repugnant  to  the  Law  or  will  of  God ; 
is  to  be  reprehended.  These  errors  doth  Paul  manifestly  confute; 
Rom.  vii.  and  viii. 

Then  must  comfort  also  be  joined  thereunto.  First,  let  the  re- 
generate person  assure  himself,  that  he  is  reconciled  to  God  by 
faith  alone,  that  is,  by  confidence  in  the  ^lediator  ;  and  that  his 
person  is  certainly  accounted  righteous,  for  the  Son  of  God,  the 


200  THE    NINTH    SECTION. 

Mediator,  and  that  freely,  for  His  merit.  Secondly,  let  us  confess, 
with  true  grief,  that  there  remain  as  yet  in  the  regenerate  man 
many  sins,  and  much  pollution,  worthy  of  the  wrath  of  God. 
Thirdly,  let  him  nevertheless  know,  that  obedience,  and  the  right- 
eousness of  a  good  conscience,  must  be  begun  in  this  life;  and 
that  this  obedience,  although  it  be  very  far  from  that  perfection 
which  the  law  requireth,  is  nevertheless,  in  the  regenerate,  accept- 
able to  God,  for  the  Mediator's  sake ;  who  maketh  request  for  us, 
and  by  his  merit  doth  cover  our  great  and  unspeakable  miseries. 
Thus  for  His  sake,  both  the  person  is  received,  and  also  our  works 
do  please  God,  that  in  either  of  them  our  faith  may  shine.  There- 
fore Peter  saith,  "  Offer  up  spiritual  sacrifices,  acceptable  to  God 
through.  Jesus  Christ."  1  Pet.  ii.  5.  This  comfort  is  set  forth  in 
Rom.  viii.  1  ;  "Now  there  is  no  condemnation  to  them,  which  do 
walk  in  Christ  Jesus."  And  in  Rom.  vi.  14;  "Ye  are  not  under 
the  law,  but  under  grace."  In  that  place  this  question  is  asked, 
whether  our  obedience  do  please  God,  seeing  it  doth  "not  satisfy  the 
law  ?  Paul  answereth,  that  it  doth  please  God,  because  we  are  not 
under  the  law,  that  is,  condemned  by  the  law,  but  we  are  under 
grace,  reconciled,  or  received  into  favour.  "Who  shall  condemn? 
Christ  hath  died  for  us,  and  is  risen  again,  and  sitteth  at  the  right 
hand  of  God,  and  maketh  request  for  us."  Rom.  viii.  34.  That  is, 
holy  men  do  please  God,  for  the  Son  his  sake  ;  who  also  offered  his 
obedience  for  us,  and  maketh  request  for  us.  We  must  oppose 
these  sayings  to  doubting,  lest  faith  and  invocation  be  extinguished  : 
for  doubting  doth  weaken  our  invocation. 

Seeing  therefore  that  we  know,  both  that  new  obedience  is  neces- 
sary, and  that  help  is  certainly  given  us ;  and  that  this  obedience 
doth  please  God,  although  it  be  imperfect  and  needy  ;  let  us  ac- 
knowledge the  infinite  mercy  of  God,  and  give  thanks  for  it,  and 
have  the  greater  care  to  govern  all  our  actions,  because  we  know 
both  that  we  are  helped,  and  that  this  obedience  is  acceptable  to 
God  for  the  Son's  sake.  And  let  this  necessity  be  always  in  our 
eyes,  that  if  the  benefits  of  God,  to  wit.  Justification  and  Rege- 
neration, be  shaken  off,  we  lose  eternal  life  ;  according  to  that  say- 
ing, "  We  shall  be  clothed,  if  so  be  that  we  be  not  found  naked  :" 
2^Cor.  V.  3.  and,  "  If  any  have  not  the  Spirit  of  Christ,  he  is 
not  his."  Rom.  viii.  9.  And  always  in  Justification  let  there  be 
also  a  beginning  of  newness  of  life.  The  thief,  hanging  on  the 
cross,  hath  good  works,  and  those  both  internal  and  external :  it 
grieveth  him  that  he  had  sinned,  and  he  confesseth  that  he  is  justly 


OF    JUSTIFICATION    BY    FAITH,    AND    OF    GOOD    WORKS.  201 

punished  :  then  by  faith  he  doth  acknowledge  the  Saviour,  and 
desireth  salvation  of  him  :  and  therefore  he  heareth  express  abso- 
lution, and  the  preaching  of  eternal  life,  and  the  promise ;  and  rest- 
eth  in  this  voice  of  the  Messias,  and  submitteth  himself  to  God, 
and  doth  not  bear  the  punishment  impatiently,  but  is  eased  by 
acknowledging  the  jMessias,  and  by  the  hope  of  eternal  life,  and 
civeth  thanks  to  God  :  moreover,  to  give  an  evident  token  of  his 
confession,  he  findeth  fault  with  the  other  which  cursed  Christ. 
These  things  are  done  by  him,  because  this  ver}'  IMessias,  being 
partner  with  him  in  his  punishment,  by  a  word  doth  teach  his  mind ; 
and  by  the  same  comfort  the  Word  is  effectual  in  him,  and 
through  Him  the  Eternal  Father  doth  pour  the  Holy  Ghost  into  the 
heart  of  this  hearer,  that  he  may  kindle  in  him  joy,  love,  invocation, 
hope  of  eternal  life,  and  other  virtues. 

Article  9.      Of  Retvards. 

Paul  saith,  "  Eternal  life  is  the  gift  of  God,  through  Jesus  Christ 
our  Lord :"  Rom.  vi.  23.  and  they  that  are  reconciled,  or  jus- 
tified, are  "heirs  annexed  with  the  Son  of  God;"  Rom.  viii.  17. 
and  that  for  his  sake,  not  for  their  ov\ti  merits.  Faith,  (receiving 
remission  of  sins  and  justification,)  and  the  hope  of  eternal  life, 
do  rely  upon  the  Son  of  God  the  Mediator ;  as  it  is  said,  "  This  is 
the  will  of  the  Father,  that  every  one  that  believeth  in  Him,  should 
have  eternal  life."  John  vi.  40.  And,  "  Being  justified  by  faith, 
we  have  peace  with  God,  through  our  Lord  Jesus  Christ :  bv  whom 
we  have  access  through  faith  unto  this  grace  wherein  we  stand,  and 
rejoice  imder  the  hope  of  eternal  life."  Rom.  v.  1,  2.  He  joineth 
faith  and  hope  together,  and  affirmeth  that  either  of  them  doth 
rely  upon  the  Mediator.  And  it  is  manifest,  that  hope  ought  not 
to  rely  on  our  works,  because  it  is  said,  "  No  man  living  shall  be 
justified  in  thy  sight."  Psal.  cxliii.  2.  But  as  they  which  repent  are 
accounted  just  by  faith,  for  the  only  Son  of  God  his  sake,  and  for 
him,  and  through  him  are  quickened ;  so  for  him,  and  not  for  our 
merits,  is  eternal  life  given  unto  us  :  as  the  thief  on  the  cross 
heareth  this  promise,  "  To-day  thou  shalt  be  with  me  in  Paradise." 
Luke  xxiii.  43. 

Neither  must  we  dream,  that  the  Son  of  God  did  merit,  or  give 
unto  us,  a  preparation  only  to  eternal  life ;  but  let  that  most  com- 
fortable saying  of  Hosea  be  always  in  our  sight,  "  O  death,  I  will 
be  thy  death;  O  hell,  I  will  be  thy  destruction."  Hos.  xiii.  14.  For 
by  the  Son  of  God,  and  through  him,  we  are  delivered  from  eternal 


202  THE    NINTH    SECTION. 

death,  and  translated  into  eternal  life,  as  he  saith,  "  I  give  unto 
them  eternal  life  :"  John  x.  28.  and,  "  He  that  hath  the  Son,  hath 
life."  1  John  v.  12.  And  let  hope  be  sure  and  firm ;  as  Peter  saith, 
"  Hope  perfectly;"  1  Pet.  i.  13.  that  is,  look  for  eternal  hfe,  not 
with  doubtful  opinion,  but  in  an  assured  hope,  to  wit,  for  the 
Mediator's  sake.  And  Augustine  saith  well,  in  his  Book  of  Medi- 
tations :  '  The  certainty  of  our  whole  confidence  consisteth  in  the 
blood  of  Christ.'  Let  us  hold  both  these  points  assuredly,  that  he 
which  repenteth,  doth  freely  by  faith  receive  remission  of  sins,  and 
justification  for  the  Son  of  God  his  sake,  and  that  he  is  an  heir  of 
eternal  life ;  as  Paul  saith,  "  As  many  as  are  led  by  the  Spirit  of 
God,  they  are  the  sons  of  God :  and  if  they  be  children,  they  are 
also  the  heirs  of  God."  Rom.  viii.  14;  17.  Yet  notwithstanding, 
this  also  is  true,  that  they  which  do  shake  oiF  the  Holy  Ghost,* 
falling  from  faith,  or  sinning  grievously  against  their  conscience, 
and  do  not  return  unto  God  by  repentance,  are  not  heirs ;  as  it  is 
said,  "  They  which  do  such  things,  shall  not  inherit  the  kingdom  of 
God."  Gal.  V.  21.  And,  "Fight  the  good  fight,  having  faith  and 
a  good  conscience,  which  some  have  put  away,  and  as  concerning 
faith  have  made  shipwreck."  1  Tim.  i.  1 8, 19.  And,  "  I  was  hungry, 
and  ye  gave  me  not  to  eat :  "  and,  "  these  shall  go  into  everlasting 
punishment,  but  the  righteous  shall  go  into  life  eternal.'*  Matt.  xxv. 
42  ;  46.  Now,  although  life  eternal  is  given  to  the  regenerate  for 
the  Son  of  God,  yet  withal  it  is  also  a  reward  of  good  works ;  as  it 
is  said,  "  Your  reward  is  plentiful  in  heaven :"  Luke  vi.  23.  as  a 
patrimony  is  the  reward  of  the  labours  of  a  son,  although  it  be  given 
to  the  son  for  another  cause. 

Moreover,  God  hath  added  unto  good  works  certain  promises  of 
his ;  and  therefore  for  the  good  works  also  of  holy  men  God  doth 
give  spiritual  and  corporal  gifts  even  in  this  life,  and  that  diversely, 
as  it  seemeth  good  to  his  unspeakable  wisdom.  "  Godliness  hath  the 
promises  of  the  life  present,  and  of  that  which  is  to  come."  1  Tim. 
iv.  8.  "  They  shall  receive  an  hundred  fold  in  this  life,  (but  with  tri- 
bulation ;)  and,  after  this  life,  eternal  life."  Mark  x.  30.  "  Who- 
soever shall  give  unto  one  of  these  little  ones  to  drink  a  cup  of  cold 
water  only  in  the  name  of  a  disciple,  he  shall  not  lose  his  reward." 
Matt.  X.  42.  "  Give,  and  it  shall  be  given  to  you,"  Luke  vi.  38. 
"  Honour  thy  father  and  thy  mother,  that  thou  mayest  live  long 
upon  earth."  Exod.  xx.  12.     "Bread  shall  be  given  him,  and  his 

*  Ikre  look  again  to  the  iiist  obscivatioii  upon  this  Confession,  in  tlio 
Fouitb  Section. 


OF    JUSTIFICATION    nv    FAITH,    AND    OF    GOOD    WORKS.  203 

waters  shall  be  sure  :  they  shall  see  the  King  in  his  glory :''  Isa. 
xxxiii.  16,  17.  that  is,  for  obedience  and  good  works  God  doth  give 
quiet  Common-weals,  an  honest  and  meek  government,  &c.  "  Break 
thy  bread  to  the  hungry,  and  thou  shalt  be  as  a  garden  that  is 
watered,"  &c.  Isa.  Iviii.  7;  II.  The  example  of  the  widow  at 
Sarepta  is  well  known  :  and  the  Psalmist  saith,  "  Substance  and 
riches  are  in  his  house."  Psalm  cxii.  3.  For  seeing  that  God,  in 
this  mortal  and  miserable  life,  doth  gather  his  Church,  and  will  have 
it  to  be  an  honest  congregation,  he  giveth  thereunto  many  places  of 
entertainment ;  he  giveth  nests  to  godly  poor  families,  for  the 
bringing  up  of  their  children,  and  for  the  spreading  abroad  of  doc- 
trine :  to  conclude,  he  will  preserve  the  society  of  mankind,  their 
households,  and  Common- weals,  and  that  to  this  end,  that  a  Church 
may  be  gathered.  Therefore  he  giveth  sometime  a  government 
less  troublesome,  peace,  a  fruitful  land,  and  other  good  things,  for 
the  prayers  of  holy  men,  for  their  diligence,  and  for  common 
necessity's  sake :  as,  for  Joseph,  Naaman,  and  Daniel,  those  king- 
doms, wherein  they  lived,  flourished  the  more ;  and  the  banished  in 
Babylon  are  commanded  to  pray  for  the  peace  and  wholesome 
government  of  that  place,  where  they  are  entertained.  Jer.  xxix. 
7.  So  also  oftentimes  punishments  are  heaped  up  for  the  sins  of 
the  Church  ;  as  is  to  be  seen  in  the  punishment  of  the  tribe  of  Ben- 
jamin, of  David,  and  others.  Now,  God  will  have  us  to  understand 
that  these  benefits  are  necessary  for  the  body,  and  to  know  that 
they  be  given  of  God :  in  asking  of  them  he  will  have  our  faith  to 
be  exercised,  as  w-e  shall  declare  more  at  large  in  a  fit  place.  At 
tills  time  we  have  therefore  added  these  few  things,  that  in  this 
Confession  there  might  be  also  a  testimony  in  our  Churches,  that 
this  true  and  necessary  doctrine,  touching  good  works,  is  faithfully 
laid  open. 

XI. — From  the  Confession  of  Wirtemburg. 
Chapter  5.  Of  Justification. 
We  believe  and  confess,  that,  to  do  and  practice  such  righte- 
ousness as  is  acceptable  to  God,  these  virtues  be  necessary ;  faith 
hope,  and  love  :  and  that  man  cannot  of  himself  conceive  these 
virtues,  but  doth  receive  them  of  the  favour  and  grace  of  God  :  and 
that  "faith  doth  work  by  love."  Gal.  v.  6.  But  we  think  that  their 
judgment  doth  far  disagree  from  the  Apostolic  and  Catholic  doctrine, 
who  teach  that  man  is  made  acceptable  to  God,  and  accounted  just 
before  God,  for  those  virtues  ;    and   that  when  we  come  to  stand 


204  THE    NINTH    SECTION. 

before  God  in  judgment,  we  must  trust  to  the  merits  of  these 
virtues.  For  man  is  made  acceptable  to  God,  and  counted  just 
before  him,  for  the  only  Son  of  God  our  Lord  Jesus  Christ,  through 
faith :  and  when  we  appear  before  the  judgment-seat  of  God,  we 
must  not  trust  to  the  merit  of  any  of  those  virtues  which  we  have, 
but  only  to  the  merit  of  our  Lord  Jesus  Christ,  whose  merit  is 
ours  by  faith.  And  because  that  before  the  tribunal-seat  of  God, 
where  the  question  is  of  true  and  eternal  righteousness  and  salvation, 
there  is  no  place  at  all  for  the  merits  of  men,  but  only  for  the  mercy 
of  God,  and  the  merits  of  our  Lord  Jesus  Christ  alone,  who  is 
received  of  us  by  faith  ;  therefore  we  think  that  the  ancient  Fathers, 
our  elders,  said  truly,  that  we  are  justified  before  God  by  faith 
alone.  "  All  have  sinned,  and  are  deprived  of  the  glory  of  God,  and 
are  justified  freely  by  his  grace,  through  the  redemption  that  is  in 
Christ  Jesus,  whom  God  hath  set  forth  to  be  a  reconciliation  through 
faith  in  his  blood."  Rom.  iii.  23 — 25.  "The  Scripture  hath  con- 
cluded all  under  sin,  that  the  promise  by  the  faith  of  Jesus  Christ 
should  be  given  to  them  that  believe."  Gal.  iii.  22.  And,  "  We 
through  the  Spirit  wait  for  the  hope  of  righteousness  by  faith. 
For  in  Christ  Jesus  neither  circumcision  availeth  any  thing,  nor 
uncircumcision,  but  faith  which  worketh  by  love."  Gal.  v.  5,  6. 
Hilary  saith,  '  It  offended  the  Scribes,  that  man  should  forgive  sin, 
(for  they  beheld  nothing  but  man  in  Jesus  Christ ;)  and  that  he 
should  forgive  that,  which  the  law  could  not  release.  For  faith  alone 
doth  justify.'  In  Matth,  Cap.  ix.  Ambrose  saith,  '  They  are  justifi- 
ed freely,  because  that,  working  nothing,  nor  requiting  any  thing, 
by  faith  alone  they  are  justified,  by  the  gift  of  God.'  In  Epist.  ad 
Rom.  Cap.  iii.  And  again,  '  They  are  evidently  blessed,  whose 
iniquities  are  forgiven,  without  any  labour  or  work,  and  whose  sins 
are  covered,  no  help  of  repentance  being  required  of  them,  but  only 
this,  that  they  believe.'  Ad  Rom.  Cap.  iv.  Many  places  might  be 
alleged  as  well  out  of  the  writings  of  the  Prophets  and  Apostles,  as 
out  of  the  holy  Fathers,  whereby  it  is  proved,  that  not  only  in  the 
beginning,  through  the  free  mercy  of  God,  these  virtues,  to  wit, 
faith,  hope,  and  love,  are  given  unto  us  ;  but  also  afterward,  through- 
out our  whole  life  :  and  that  in  our  extreme  necessity,  we  are  not 
able  to  stand  before  the  severe  tribunal- seat  of  God,  but  in  the 
confidence  of  the  only  free  favour  of  God,  shewed  unto  us  in  Christ 
the  Son  of  God.  For  this  is  that  which  both  Paul  teacheth,  and 
the  Ecclesiastical  writers  do  interpret,  That  we  are  justified  before 
God  by  faith  alone. 


OF    JUSTIFICATION    BY    FAITH,    AND    OF    GOOD    WORKS.  205 


Chapter  7.     Of  Good  Works. 

We  sav  that  good  works,  commanded  of  God,  are  necessarily  to  be 
done :  and  that,  through  the  free  mercy  of  God,  they  do  deserve*  cer- 
tain their  own,  either  corporal,  or  spiritual,  rewards.  But  we  must 
not  think,  that,  in  the  judgment  of  God,  (where  the  question  is  con- 
cerning the  purging  of  our  sins,  the  appeasing  of  the  wrath  of  God, 
and  the  merit  of  eternal  salvation,)  we  should  trust  to  those  good 
works  which  we  do.  For  all  the  good  works  which  we  do  are  imper- 
fect, neither  can  they  sustain  the  severity  of  the  judgment  of  God; 
but  all  our  confidence  is  to  be  placed  in  the  only  mercy  of  God,  for  his 
Son  our  Lord  Jesus  Christ  his  sake.  "  Enter  not  into  judgment  with 
thy  servant,  for  no  flesh  living  shall  be  justified  in  thy  sight."  Psalm 
cxliii.  2.  '*  The  flesh  lusteth  against  the  Spirit,  and  the  Spirit  against 
the  flesh,  and  these  are  contrary  one  to  the  other ;  so  that  ye  cannot 
do  those  things  that  ye  would."  Gal.  v.  17.  "I  know  that  in  me, 
that  is,  in  my  flesh,  there  dwelleth  no  good."  Rom.  vii.  18.  "  We 
do  not  present  our  supplications  before  thee,  for  our  own  righteous- 
ness, but  for  thy  great  mercies."  Dan.  ix.  18.  Augustine  saith, 
'  Woe  to  the  life  of  man,  be  it  never  so  commendable,  if  thou 
examine  it,  setting  mercy  aside.'  Confess.  Lib.  9.  Cap.  13.  And 
again  :  '  AH  my  hope  is  in  the  death  of  my  Lord.  His  death  is  my 
merit,  my  refuge,  salvation,  life,  and  my  resurrection.  The  mercy 
of  the  Lord  is  my  merit ;  I  am  not  without  merit,  so  long  as  the 
Lord  of  mercies  is  not  wanting.  And  if  the  mercies  of  the  Lord  be 
many,  I  abound  in  merits.'  In  Manual.  Cap.  22.  Gregory  saith, 
'  Therefore  our  righteous  Advocate  shaU  defend  us  in  the  day  of 
judgment,  because  we  know  and  accuse  ourselves  to  be  unjust. 
Therefore  let  us  not  trust  to  our  tears,  nor  to  our  actions,  but  to 
the  alleging  of  our  Advocate.'  Super  Ezech.  Lib.  1.  Horn..  7.  in 
fine.  Bernard  saith,  '  Our  rejoicing  is  this,  the  testimony  of  our 
conscience ;  not  such  a  testimony  as  that  proud  Pharisee  had,  his 
thoughts  being  seduced,  and  seducing  him,  giving  witness  of 
himself,   and  his  witness  was  not  true.      But  then  is  the  witness 


*  That  is,  obtain,  and  that  (as  it  is  well  added  afterward)  by  the  free 
mercy  and  goodness  of  God.  Toucliing  which  point  see  the  seventh  observa- 
tion upon  the  Confession  of  Augsburg  in  the  Eight  Section,  and  the  second 
observation  upon  the  same  Confession  in  this  Section.  Also  touching  the 
Necessity  of  Good  V^orks,  see  the  seventh  observation  upon  the  same  Con- 
fession in  this  self- same  Section. 


206  TIIK    NINTH    SECTION. 

true,  when  the  Spirit  beareth  witness  with  our  spirit.  Now  I  believe 
that  this  testimony  consisteth  in  three  things  :  For  first  of  all  it  is 
necessary  to  believe,  that  thou  canst  not  have  remission  of  sins,  but 
through  the  favour  of  God  :  Secondly,  that  thou  canst  have  no 
good  work  at  all,  except  He  also  give  it  to  thee  :  Lastly,  that  thou 
canst  not  deserve  eternal  life  by  any  works,  except  that  also  be 
given  thee  freely.'     In  Serm.  1.  de  Annunciat.  Beat<E  Mariee. 

XII. — From  the  Confession  of  Sueveland. 
Chapter  3.  Of  Justification,  and  of  Faith. 
Our  preachers  do  somewhat  differ  from  the  late  received  opinions 
about  those  things  which  the  people  were  commonly  taught ;  con- 
cerning the  mean  whereby  we  are  made  partakers  of  the  redemption 
wrought  by  Christ,  and  touching  the  duties  of  a  Christian  man. 
Those  points  which  we  have  followed,  we  will  endeavour  to  lay  open 
most  plainly  to  your  sacred  Majesty ;  and  also  to  declare  very 
faithfully  those  places  of  Scripture,  by  which  we  were  forced  here- 
unto. First,  therefore,  seeing  that  we  were  taught  of  late  years, 
that  works  were  necessarily  required  to  justification,  our  preachers 
have  taught,  that  this  whole  justification  is  to  be  ascribed  to  the 
good  pleasure  of  God,  and  to  the  merit  of  Christ,  and  to  be  received 
by  faith  alone.  To  this  they  were  moved  especially  by  these  places 
of  Scripture.  "  As  many  as  received  him,  to  them  he  gave  power 
to  become  the  sons  of  God,  even  to  them  that  believe  in  his  name; 
which  are  born,  not  of  blood,  nor  of  the  will  of  the  flesh,  nor  of 
the  will  of  man,  but  of  God."  John  i.  12,  13.  "Verily,  verily,  I 
say  unto  you,  Except  a  man  be  born  again  anew,  he  cannot  see  the 
kingdom  of  God."  John  iii.  3.  "No  man  knoweth  the  Son,  but 
the  Father  ;  neither  knoweth  any  man  the  Father,  but  the  Son,  and 
he  to  whom  the  Son  will  reveal  him."  Matt,  xi,  27.  "  Blessed 
art  thou,  Simon,  the  son  of  Jonas ;  for  flesh  and  blood  hath  not 
revealed  this  unto  thee,  but  my  Father  which  is  in  heaven."  Matt, 
xvi.  17.  "  No  man  can  come  to  me,  except  my  Father  draw  him." 
John  vi.  44.  "  By  grace  are  ye  saved,  through  faith,  and  that  not 
of  yourselves  :  it  is  the  gift  of  God :  not  of  works,  lest  any  man 
should  boast  himself.  For  we  are  his  workmanship,  created  in 
Christ  Jesus  unto  good  works,  which  God  hath  ordained,  that  we 
should  walk  in  them."  Eph.  ii.  8 — 10.  For  seeing  it  is  our 
righteousness  and  eternal  life,  to  know  God,  and  our  Saviour  Jesus 
Christ ;  and  that  is  so  far  from  being  the  work  of  flesh  and  blood, 
that  it  is  necessary  to  be  born  again  anew ;  neither  can  we  come  to 


OF    JUSTIFICATION    BY    FAITH,    AND    OF    GOOD    WORKS.  207 

the  Son,  except  the  Father  draw  us,  neither  know  the  Father, 
except  the  Son  reveal  him  unto  us;  (and  Paul  doth  write  so 
expressly,  "  Not  of  yourselves,  not  of  works ;"  Eph.  ii.  8,  9.)  it  is 
evident  enough,  that  our  works  can  help  nothing  at  all,  that  of 
unjust,  such  as  we  are  born,  we  may  become  righteous  :  because 
that,  as  we  are  by  nature  the  children  of  wrath,  and  therefore  unjust, 
so  we  are  not  able  to  do  any  thing  that  is  just,  or  acceptable  to  God. 
But  the  beginning  of  all  our  righteousness  and  salvation  must  pro- 
ceed from  the  mercy  of  the  Lord  ;  who,  of  his  only  favour,  and  the 
contemplation  of  the  death  of  his  Son,  did  first  offer  the  doctrine  of 
truth,  and  his  Gospel,  sending  those  that  should  preach  it  :  and 
secondly,  seeing  that  "  the  natural  man  cannot,"  as  Paul  saith,  "per- 
ceive the  things  that  are  of  God,"  1  Cor.  ii.  14.  he  causeth  also  the 
beam  of  his  light  to  arise  in  the  darkness  of  our  heart,  that  now  we 
may  beheve  the  Gospel  preached,  being  persuaded  of  the  truth 
thereof  by  the  Holy  Spirit  from  above,  and  then  forthwith,  trusting 
to  the  testimonv  of  this  Spirit,  in  the  confidence  of  children  to  call 
upon  God,  and  to  say,  "Abba,  Father;"  Rom.  \iii.  15.  obtaining 
thereby  true  salvation,  according  to  that  saying,  "  Whosoever  shall 
call  upon  the  name  of  the  Lord,  shall  be  saved."  Joel.  ii.  32.  Rom. 
X.  13. 

Chapter  4.  Of  Good  Works,  proceeding  out  of  Faith,  through  Love. 
These  things  we  will  not  have  men  so  to  understand,  as  though 
we  placed  salvation  and  righteousness  in  the  slothful  thoughts  of 
men,  or  in  faith  destitute  of  love,  (which  they  call  faith  ■u'ithout 
form  ;)  seeing  that  we  are  sure,  that  no  man  can  be  justified  or  saved, 
except  he  do  chiefly  love,  and  most  earnestly  imitate,  God.  *'  For 
those  which  he  knew  before,  he  also  predestinated  to  be  made  like  to 
the  image  of  his  Son;"  Rom.  viii.  29.  to  wit,  as  in  the  glor\'  of 
a  blessed  life,  bo  in  the  cultivation  of  innocence  and  perfect  righte- 
ousness:  for  "  we  are  his  workmanship  created  unto  good  works." 
Eph.  ii.  10.*  But  no  man  can  love  God  above  all  things,  and 
worthily  imitate  him,  but  he  which  doth  indeed  know  him,  and  doth 
assuredly  look  for  all  good  things  from  him.  Therefore  we  cannot 
others\-ise  be  justified,  that  is,  become  righteous  as  well  as  safe,  (for 
righteousness  is  even  our  salvation,)  than  by  being  endued  chiefly 

*  The  latter  portion  of  this  sentence,  as  it  stands  above,  may  be  mentioned 
as  one  of  various  instances  of  omission  occurring  in  both  the  old  editions  of  the 
Translation,  and  now  supplied  in  conformity  with  the  original  Latin  of  the 
Harm  ony . — E  ditor  . 


208  THE    NINTH    SECTION. 

with  faith  in  him  :  by  which  faith  we,  beheving  the  Gospel,  and 
therefore  being  persuaded  that  God  hath  taken  us  for  his  adopted 
children,  and  that  he  will  for  ever  shew  himself  a  loving  Father  unto 
us,  let  us  wholly  depend  upon  his  pleasure.  This  faith  St.  Augustine 
doth  call,  in  his  book  De  Fide  et  Operibus,  evangelical  ;  to  wit,  that 
which  is  effectual  through  love.  By  this  faith  we  are  born  again, 
and  the  image  of  God  is  repaired  in  us.  By  this  faith,  whereas  we  are 
born  corrupt,  (our  thoughts,  even  fi-om  our  childhood,  being  alto- 
gether bent  unto  evil,)  we  become  good  and  upright.  For  hereupon, 
we,  being  fully  satisfied  with  one  God,  (the  spring  of  all  good  things, 
that  is  never  dry,  but  runneth  alv^-ays  most  plentifully,)  do  forthwith 
shew  ourselves,  as  it  were,  God's,  towards  others,  that  is,  toward  the 
true  sons  of  God  ;  endeavouring  by  love  to  profit  them,  so  much  as 
in  us  lieth.  For,  "  He  that  loveth  his  brother,  abideth  in  the  light, 
1  John  ii.  10.  and  "is  born  of  God,"  iv.  7.  and  is  wholly  given  to 
the  new,  and,  at  the  same  time,  to  the  old  commandment,  touching 
mutual  love.  And  this  love  is  the  fulfilling  of  the  whole  law,  as 
Paul  saith,  "  The  whole  law  is  fulfilled  in  one  word,  namely  this. 
Thou  shalt  love  thy  neighbour  as  thyself."  Gal.  v.  14.  For  what- 
soever the  law  teacheth,  hitherto  it  tendeth,  and  this  one  thing  it 
requireth,  that  at  length  we  may  be  reformed  to  the  perfect  image 
of  God,  being  good  in  all  things,  and  ready  and  willing  to  do  men 
good  ;  the  which  we  cannot  do,  except  we  be  adorned  with  all  kinds 
of  virtues.  For  who  can  purpose  and  do  all  things  (as  the  duty  of 
a  Christian  doth  require,  1  Cor.  x.  31 — 33.)  to  the  true  edifying  of 
the  Church,  and  the  sound  profit  of  all  men,  (that  is,  according  to 
the  law  of  God,  and  to  the  glory  of  God,)  except  he  both  think, 
speak,  and  do  every  thing  in  order,  and  well,  and  therefore  be  very 
familiarlv  acquainted  with  the  whole  company  of  virtues  ? 

Chapter  5.   To  whom  Good  Works  are  to  be  ascribed,  and  how  Necessary 

they  be. 

But  seeing  that  they  which  are  the  children  of  God,  are  rather  led 
by  the  Spirit  of  God,  Rom.  viii.  14.  than  do  work  anything  them- 
selves;  and  that  "of  him,  and  through  him,  and  for  him,  are  all 
things  ;"  Rom.  xi.  36.  therefore  whatsoever  things  we  do  well  and 
holily,  are  to  be  ascribed  to  none  other,  than  to  this  one  only  Spirit, 
the  Giver  of  all  virtues.  Howsoever  it  be,  he  doth  not  compel  us, 
but  doth  lead  us  being  willing;  "  working  in  us  both  to  will,  and  to 
do."  Phil.  ii.  13.  Whereupon  St.  Augustine  writeth  very  well,  'That 
God  doth  reward  his   works  in  us.'     And  vet  we  are  so  far  fi'om 


OF    JUSTIFICATION'    UY    FAITH.    AND    OF    GOOD    WORKS.  209 

rejecting  good  works,  that  we  do  utterly  deny  that  any  man  can  fully 
be  saved,  except  he  be  thus  far  brought  by  the  Spirit  of  Christ,  that 
he  find  no  want  at  all  in  him,  touching:  those  o'ood  works  whereunto 
God  hath  created  him.  For  there  be  divers  members  of  the  same 
body  :  therefore  every  one  of  us  hath  not  the  same  office,  1  Cor.  xii. 
12.  It  is  so  necessary  that  the  law  should  be  fulfilled,  that  "  Heaven 
and  earth  shall  sooner  pass  away,  than  any  one  iota,  or  the  least 
point  thereof,  shall  be  remitted."  Matt.  xxiv.  35.  Yet,  because  God 
alone  is  good,  hath  created  all  things  of  nothing,  and  doth  by  his 
Spirit  make  us  altogether  new,  and  doth  wholly  lead  us,  (for  in 
Christ  nothing  availeth  but  a  new  creature,)  none  of  all  these  things 
can  be  ascribed  to  man's  strength ;  and  we  must  confess,  that  all 
things  are  the  mere  gifts  of  God,  who,  of  his  own  accord,  and  not  for 
any  merit  of  ours,  doth  favour  and  love  us.  By  these  things  it  may 
sufficiently  be  known,  what  we  believe  justification  to  be,  by  whom 
that  it  is  wrought  for  us,  and  by  what  means  received  of  us :  also  by 
what  places  of  Scripture  we  are  induced  so  to  believe.  For  although 
of  many  we  have  alleged  a  few,  yet,  by  these  few,  any  one  that  is 
but  meanly  conversant  in  the  Scriptures,  may  fully  perceive,  that  they 
which  read  those  Scriptures  shall  find  everywhere  such  kind  of  sen- 
tences, as  do  attribute  unto  us  nothing  but  sin  and  destruction,  (as 
Hosea  saith,)  and  all  our  righteousness  and  salvation  to  the  Lord. 
Hos.  xiii.  9. 

Chapter  6.  Of  the  Duties  of  a  Christian  Man. 
Now  it  cannot  be  doubted  of,  what  be  the  duties  of  a  Christian 
man,  and  to  what  actions  he  ought  chiefly  to  give  himself :  namelv, 
to  all  those,  whereby  every  one,  for  his  part,  may  profit  his  neigh- 
bours ;  first,  in  things  pertaining  to  life  eternal,  that  they  also  may 
begin  to  know,  worship,  and  fear  God ;  and  then  in  things  per- 
taining to  this  hfe,  that  they  may  want  nothing  which  is  necessary 
to  the  sustenance  of  the  bodv.  For  as  the  whole  law  of  God,  which 
is  a  most  absolute  commandment  of  all  righteousness,  is  briefly 
contained  in  this  one  word,  "  Thou  shalt  love  thy  neighbour  as 
thyself;"  Rom.  xiii.  9.  so,  in  the  performance  of  this  love,  it  is 
necessary  that  all  righteousness  should  be  comprised  and  perfected. 
Whereupon  it  foUoweth,  that  nothing  at  all  is  to  be  reckoned  among 
the  duties  of  a  Christian  man,  which  is  not  of  force  and  eff"ect  to 
profit  our  neighbour ;  and  that  every  work  so  much  the  more  belong- 
eth  to  the  duty  of  a  Christian  man,  by  how  much  his  neighbour  may 
the  more  be  profited  thereby.     Therefore,  next  after  Ecclesiastical 


210  THE    TENTH    SECTION. 

functions,  among  the  chief  duties  of  a  Christian  man,  we  place  the 
government  of  the  common- weal,  obedience  to  Magistrates,  (for 
these  be  referred  to  the  common  profit ;)  the  care  which  is  taken  for 
our  wife,  children,  family,  and  the  honour  which  is  due  to  parents, 
(because  that  without  these  the  life  of  man  cannot  consist;)  and 
lastly,  the  profession  of  good  arts  and  of  all  honest  discipline ; 
(because  that,  except  these  be  had  in  estimation,  we  shall  be  des- 
titute of  the  greatest  good  things,  which  are  proper  to  mankind.) 
Yet  in  these,  and  all  other  duties  pertaining  to  man's  life,  no  man 
must  rashly  take  any  thing  to  himself,  but  with  a  right  conscience 
consider  whereunto  God  doth  call  him.  Tjo  conclude,  let  every  man 
account  that  his  duty,  and  therein  so  much  the  more  excellent  a  duty, 
the  more  he  shall  profit  other  men  thereby. 


THE     TENTH     SECTION. 

OF  THE  HOLY  CATHOLIC  CHURCH. 

I. — From  the  latter  Confession  of  Helvetia. 

Chapter  17.  Of  the  Catholic  and  Holy  Church  of  God,  and  of  the 
One  Only  Head  of  the  Church. 
Forasmuch  as  God  from  the  beginning  would  have  men  to  be 
saved,  and  to  come  to  the  knowledge  of  the  truth  ;  1  Tim.  ii.  4. 
therefore  it  is  necessary  that  there  always  should  have  been,  and 
should  be  at  this  day,  and  to  the  end  of  the  world,  a  Church  :  that 
is,  a  company  of  the  faithful,  called  and  gathered  out  of  the  world  ; 
a  communion  (I  say)  of  all  saints,  that  is,  of  them  who  do  truly 
know,  and  rightly  worship  and  serve,  the  true  God,  in  Jesus  Christ 
the  Saviour,  by  the  word  and  the  Holy  Spirit,  and  who  by  faith  are 
partakers  of  all  those  good  graces,  which  are  freely  offered  through 
Christ.  These  all  are  citizens  of  one  and  the  same  city,  living 
under  one  Lord,  under  the  same  laws,  and  in  the  same  fellowship  of 
all  good  things  :  for  so  the  Apostle  calleth  them,  "  fellow-citizens 
with  the  saints,  and  of  the  household  of  God  ;"  Ephes.  ii.  19. 
terming  the  faithful  upon  the  earth.  Saints,  1  Cor.  vi.  1.  who  are 
sanctified  by  the  blood  of  the  Son  of  God.  Of  these  is  that  article 
of  our  Creed  wholly  to  be  understood,  '  I  believe  the  Catholic 
Church,  the  communion  of  saints.'     And  seeing  that  there  is  alwavs 


OK    THK    HOLY    CATHOLIC    CHUaCH.  211 

but  "one  God,  and  oneMediator  between  God  and  man,  Jesus  Christ;*' 
1  Tim.  ii.  5.  also,  one  Shepherd  of  the  whole  flock,  one  Head  of 
this  body,  and,  to  conclude,  one  Spirit,  one  salvation,  one  faith,  one 
Testament,  or  Covenant ;  it  foUoweth  necessarily  that  there  is  but 
one  Church  :  which  we  therefore  call  Catholic,  because  it  is  uni- 
versal, spread  abroad  through  all  the  parts  and  quarters  of  the  world, 
and  reacheth  unto  all  times,  and  is  not  limited  within  the  compass 
either  of  time  or  place.  Here  therefore  we  must  condemn  the 
Donatists,  who  pinned  up  the  Church  within  the  corners  of  Africa ; 
neither  do  we  allow  of  the  Roman  Clergy,  who  vaunt  that  the 
Church  of  Rome  alone  is  in  a  manner  Catholic. 

The  Church  is  divided  by  some  into  divers  parts  or  sorts :  not 
that  it  is  rent  and  divided  from  itself,  but  rather  distinguished,  in 
respect  of  the  diversity  of  the  members  that  be  in  it.  One  part 
thereof  they  make  to  be  the  Church  Militant,  the  other  the  Church 
Triumphant.  The  Militant  warreth  still  on  the  earth,  and  figbteth 
against  the  flesh,  the  world,  and  the  prince  of  the  world,  the  Devil ; 
against  sin,  and  against  death.  The  other,  being  already  set  at 
liberty,  is  now  in  heaven,  and  triumpheth  over  all  those  things  over- 
come, and  continually  rejoiceth  before  the  Lord.  Yet  these  two 
Churches  have  notwithstanding  a  communion  and  fellowship  between 
themselves. 

Moreover,  the  Church  Militant  upon  the  earth  hath  evermore  had 
in  it  many  particular  Churches,  which  must  all  notwithstanding  be 
referred  to  the  unity  of  the  Catholic  Church.  This  Militant  Church 
was  otherwise  ordered  and  governed  before  the  Law,  among  the 
Patriarchs  ;  otherwise  under  Moses,  by  the  Law ;  and  otherwise 
of  Christ,  by  the  Gospel.  There  are  but  two  sorts  of  people  for  the 
most  part  mentioned ;  to  wit,  the  Israelites,  and  the  Gentiles ;  or 
they  which,  of  the  Jews  and  Gentiles,  were  gathered  to  make  a 
Church.  There  be  also  two  Testaments,  the  Old  and  the  New. 
Yet  both  these  sorts  of  people  have  had,  and  still  have,  one  fellow- 
ship, one  salvation,  in  one  and  the  same  jVIessiah ;  in  whom,  as 
members  of  one  body,  they  are  all  joined  together  under  one  head, 
and  by  one  faith  are  all  partakers  of  one  and  the  same  spiritual  meat 
and  drink.  Yet  here  we  do  acknowledge  a  diversity  of  times,  and 
a  diversity  in  the  pledges  and  signs  of  Christ  promised,  and  ex- 
hibited ;  and  that  now,  the  ceremonies  being  abolished,  the  light 
shineth  unto  us  more  clearlv,  our  gifts  and  graces  are  more  abun- 
dant, and  oar  liberty  is  more  full  and  ample. 

This  holy  Church  of  God  is  called  "  the  house  of  the  living  God," 

p  2 


212  THE    TENTH    SECTION. 

2  Cor.  vi.  16.  "  builded  of  living  and  spiritual  stones,"  1  Pet.  ii.  5. 
"founded  upon  a  rock,"  Matt.  xvi.  18.  "that  cannot  be  removed," 
Heb.  xii.  28.  "  upon  a  foundation,  besides  which  none  can  be  laid."  1 
Cor.  iii.  1 1 .  Whereupon  it  is  called  "  the  pillar  and  foundation  of  the 
truth,"  1  Tim.  iii.  15.  that  doth  not  err,  so  long  as  it  relieth  upon 
the  rock  Christ,  and  upon  the  foundation  of  the  Prophets  and  Apos- 
tles. And  no  marvel  if  it  do  err,*  so  often  as  it  forsaketh  Him, 
who  is  the  alone  truth.  This  Church  is  also  called  "  a  virgin,"  1  Cor. 
xi.  2.  and,  "  the  spouse  of  Christ,"  Cant.  iv.  8.  and,  "his  only  beloved." 
Cant.  V.  16.  For  the  Apostle  saith,  "I  have  joined  you  unto  one 
husband,  that  I  might  present  you  a  chaste  virgin  unto  Christ." 
2  Cor.  xi.  2.  The  Church  is  called  "  a  flock  of  sheep  under  one 
shepherd,"  even  Christ;  Ezek.  xsxiv.  22,  23.  and  John  x.  16.  also, 
"  the  bodv  of  Christ,"  Col.  i.  24.  because  the  faithful  are  the  lively 
members  of  Christ,  having  him  for  their  head. 

It  is  the  head  which  hath  the  pre-eminence  in  the  body,  and  from 
whence  the  whole  bodv  receiveth  life ;  by  whose  spirit  it  is  governed 
in  all  things,  of  whom  also  it  receiveth  increase,  that  it  may  grow 
up.  Also  there  is  but  one  head  of  the  body,  which  hath  agreement 
with  the  body  ;  and  therefore  the  Church  cannot  have  any  other  head 
beside  Christ.  For  as  the  Church  is  a  spiritual  body,  so  must  it 
needs  have  a  spiritual  head  like  unto  itself.  Neither  can  it  be  go- 
verned by  any  other  spirit,  than  by  the  Spirit  of  Christ.  Wherefore 
Paul  saith,  "  And  he  is  the  head  of  his  body  the  Church,  who  is 
the  beginning,  the  first  born  of  the  dead,  that  in  all  things  he  might 
have  the  pre-eminence."  Col.  i.  18.  And,  in  another  place,  "Christ 
(saith  he)  is  the  head  of  the  Church,  and  the  same  is  the  Saviour 
of  his  body."  Ephes.  v.  23.  And  again,  •'  Who  is  the  head  of  the 
Church,  which  is  his  body,  even  the  fulness  of  Him,  which  tilleth  all 
in  all  things."  Ephes.  i.  22,  23.  Again,  "Let  us  in  all  things  grow 
up  into  him  which  is  the  head,  that  is  Christ ;  by  whom  all  the  body 
being  knit  together,  receiveth  increase."  Ephes.  iv.  15,  16.  And 
therefore  we  do  not  allow  of  the  doctrine  of  the  Romish  Prelates, 
who  would  make  the  Pope  the  general  pastor  and  supreme  head  of 
the  Church  of  Christ,  ]\lilitant  here  on  earth,  and  the  very  Vicar  of 
Christ,  who  hath  (as  they  say)  aU  fulness  of  power  and  sovereign 
authority  in  the  Church.  For  we  hold  and  teach,  that  Christ  our 
Lord  is,  and  remaineth  still,  the  only  universal  Pastor,  and  highest 
Bishop,  before  God  his  Father;  and  that  in  the  Church  he  perform- 

*  Hon%  and  in  what  respect,  the  visible  Church,  considered  universal!)-,  is 
!  aid  to  err,  it  is  afterward  declared  more  fully  in  this  same  Confession. 


OF    THE    HOLY    CATHOLIC    CHURCH.  213 

eth  all  the  duties  of  a  Pastor  or  Bishop,  even  to  the  world's  end : 
and  therefore  standeth  not  in  need  of  any  other  to  supply  his  room. 
For  he  is  said  to  have  a  substitute,  who  is  absent :  but  Christ  is  pre- 
sent with  his  Church,  and  is  the  head  that  giveth  life  thereunto. 
He  did  straitly  forbid  his  Apostles  and  their  successors  all  supe- 
riority or  dominion  in  the  Church.  They,  therefore,  that  by  gain- 
saying set  themselves  against  so  manifest  a  truth,  and  bring  another 
kind  of  government  into  the  Church  ;  who  seeth  not  that  they  are 
to  be  counted  in  the  number  of  them,  of  whom  the  Apostles  of 
Christ  prophesied  ?  as  Peter,  2  Epist.  ii.  1.  and  Paul,  Acts  xx.  29. 
2  Cor.  xi.  13.  2  Thess.  ii,  8,  9.  and  in  many  other  places. 

Now,  by  taking  away  the  Romish  head,  we  do  not  bring  any 
confusion  or  disorder  into  the  Church.  For  we  teach  that  the  go- 
vernment of  the  Church,  which  the  Apostles  set  down,  is  sufficient 
to  keep  the  Church  in  due  order ;  which,  from  the  beginning,  while 
as  yet  it  wanted  such  a  Romish  head  as  is  now  pretended  to  keep 
it  in  order,  was  not  disordered  or  full  of  confusion.  The  Romish 
head  doth  maintain  indeed  that  his  tyranny  and  corruption  which 
have  been  brought  into  the  Church :  but  in  the  mean  time  he  hin- 
dereth,  resisteth,  and,  with  all  the  might  he  can  make,  cutteth  off  the 
right  and  lawful  reformation  of  the  Church. 

They  object  against  us,  that  there  have  been  great  strifes  and 
dissensions  in  our  Churches,  since  they  did  sever  themselves  from 
the  Church  of  Rome  ;  and  that  therefore  they  cannot  be  true 
Churches.  As  though  there  were  never  in  the  Church  of  Rome 
any  sects,  any  contentions  and  quarrels ;  and  that,  in  matters  of 
religion ;  maintained,  not  so  much  in  the  Schools,  as  in  the  holy 
Chairs,  even  in  the  audience  of  the  people.  We  know  that  the 
Apostle  said,  "  God  is  not  the  author  of  dissension,  but  of  peace  :" 
1  Cor.  xiv.  33.  and,  "  Seeing  there  is  amongst  you  emulation  and 
contention,  are  ye  not  carnal  ?"  1  Cor.  iii.  3,  4.  Yet  may  we  not 
deny,  but  that  God  was  in  that  Church,  planted  by  the  Apostle  ;  and 
that  the  Apostohc  Church  was  a  true  Church,  howsoever  there  were 
strifes  and  dissensions  in  it.  The  Apostle  Paul  reprehended  Peter 
an  Apostle;  Gal.  ii.  11.  and  Barnabas  fell  at  variance  with  Paul. 
Acts  XV.  39.  Great  contention  arose,  in  the  Church  of  Antioch, 
between  them  that  preached  one  and  the  same  Christ,  as  Luke  re- 
cordeth  in  the  Acts  of  the  Apostles,  chap.  xv.  2.  And  there  have 
at  aU  times  been  great  contentions  in  the  Church,  and  the  most  ex- 
cellent doctors  of  the  Church  have  about  no  small  matters  differed 
in  opinion ;  yet  so  as,  in  the  mean  time,  the  Church  ceased  not  to 


214  THE    TENTH     SECTION'. 

be  the  Church  for  all  these  contentions.  For  thus  it  pleaseth  God 
to  use  the  dissensions  that  arise  in  the  Church,  to  the  glory  of  his 
name,  to  the  setting  forth  of  the  truth,  and  to  the  end  that  such  as 
are  not  approved  might  be  manifest.   1  Cor.  xi.  19. 

Now,  as  we  acknowledge  no  other  head  of  the  Church  than 
Christ,  so  we  do  not  acknowledge  every  church  to  be  the  true  Church 
which  vaunteth  herself  so  to  be  :  but  we  teach  that  to  be  the  true 
Church  indeed,  in  which  the  marks  and  tokens  of  the  true  Church 
are  to  be  found.  First  and  chiefly,  the  lawful  or  sincere  preaching 
of  the  word  of  God,  as  it  is  left  unto  us  in  the  writing's  of  the  Pro- 
phets  and  Apostles,  which  do  all  seem  to  lead  us  unto  Christ ;  who 
in  the  Gospel  hath  said,  "  My  sheep  hear  my  voice,  and  I  know 
them,  and  they  follow  me ;  and  I  give  unto  them  eternal  life.  A 
stranger  they  do  not  hear,  but  fiee  from  him,  because  they  know  not 
his  voice.''  John  x.  5  ;  27,  28.  And  they  that  are  such  in  the 
Church  of  God,  have  all  but  one  faith,  and  one  Spirit ;  and  there- 
fore they  worship  but  one  God  :  and  him  alone  they  serve  in  spirit 
and  in  truth,  loving  him  with  all  their  hearts,  and  with  all  their 
strength,  praying  unto  him  alone  through  Jesus  Christ  the  only 
Mediator  and  Intercessor ;  and  they  seek  not  life  or  justice,  but  only 
in  Christ,  and  by  faith  in  him  :  because  they  do  acknowledge  Christ 
the  only  Head  and  Foundation  of  his  Church,  and,  being  surely 
founded  on  him,  do  daily  repair  themselves  by  repentance,  and  do 
with  patience  bear  the  cross  laid  upon  them ;  and  besides,  by  un- 
feigned love  joining  themselves  to  all  the  members  of  Christ,  do 
thereby  declare  themselves  to  be  the  disciples  of  Christ,  by  con- 
tinuing in  the  bond  of  peace  and  holy  unity.  They  do  withal  com- 
municate in  the  Sacraments  ordained  by  Christ,  and  delivered  unto 
us  by  his  Apostles,  using  them  in  no  other  manner,  than  as  they 
received  them  from  the  Lord  himself.  That  saying  of  the  Apostle 
Paul  is  well  known  to  all,  "  I  received  from  the  Lord  that  which  I 
delivered  unto  you."  1  Cor.  xi.  23.  For  which  cause  we  condemn 
all  such  Churches,  as  strangers  from  the  true  Church  of  Christ,  who 
are  not  such  as  we  have  heard  they  ought  to  be  ;  howsoever,  in  the 
mean  time,  they  brag  of  the  succession  of  Bishops,  of  unity,  and  of 
antiquity.  Moreover  we  have  in  charge  from  the  Apostles  of  Christ, 
"  to  shun  idolatry,"  1  Cor.  x.  14.  1  John  v.  21.  and  "  to  come  out  of 
Babylon,  and  to  have  no  fellowship  with  her,  unless  we  mean  to  be 
partakers  with  her  of  all  God's  plagues  laid  upon  her.''  Rev.  xviii. 
4.  2  Cor.  vi.  17.  But  as  for  communicating  with  the  true  Church 
of  Christ,  we  so  highly  esteem  of  it,  that  we  say  plainly,  that  none 


OF    THE     HOLY     CATHOLIC    CHURCH.  215 

can  live  before  God,  which  do  not  communicate  with  the  true  Church 
of  God,  but  separate  themselves  from  the  same.  For  as  without 
the  ark  of  Noah  there  was  no  escaping,  when  the  world  perished 
in  the  flood ;  even  so  do  we  believe,  that  without  Christ,  who  in  the 
Church  offereth  himself  to  be  enjoyed  of  the  elect,  there  can  be  no 
certain  salvation  :  and  therefore  we  teach  that  such  as  would  be 
saved,  must  in  no  wise  separate  themselves  from  the  true  Church  of 
Christ. 

But  yet  we  do  not  so  strictly  shut  up  the  Church  within  those 
marks  before  mentioned,  as  thereby  to  exclude  all  those  out  of  the 
Church,  which  either  do  not  communicate  in  the  Sacraments,  (not 
willingly,  nor  upon  contempt ;  but  who,  being  constrained  by  neces- 
sity, do  against  their  will  abstain  from  them,  or  else  do  want  them  :) 
or  in  whom  faith  doth  sometimes  fail,  though  not  quite  decay,  nor 
altogether  die :  or  in  whom  some  slips  and  errors  of  infirmity  may 
be  found.  For  we  know  that  God  had  some  friends  in  the  world, 
that  were  not  of  the  common-wealth  of  Israel.  We  know  what 
befel  the  people  of  God  in  the  captivity  of  Babylon,  where  they 
wanted  their  sacrifices  seventy  years.  We  know  what  happened  to 
St.  Peter,  who  denied  his  Master,  and  what  is  wont  daily  to  fall  out 
among  the  faithful  and  chosen  of  God,  which  go  astray,  and  are  full 
of  infirmities.  We  know  moreover  what  manner  of  Churches  the 
Churches  at  Galatia  and  Corinth  were  in  the  Apostles'  times  :  in 
which  the  Apostle  Paul  condemneth  divers  great  and  heinous  crimes  ; 
yet  he  calleth  them  the  holy  Churches  of  Christ.  1  Cor.  i.  2. 
Gal.  i.  2.  Yea,  and  it  falleth  out  sometimes,  that  God  in  his  just 
judgment  suffereth  the  truth  of  his  word,  and  the  Catholic  faith, 
and  his  own  true  worship,  to  be  so  obscured  and  defaced,  that  the 
Church  seemeth  almost  quite  rased  out,  and  not  so  much  as  a  face 
of  a  Church  to  remain ;  as  we  see  fell  out  in  the  days  of  Elias, 
1  Kings  xix.  10;  14.  and  at  other  times.  And  yet,  in  the  mean 
time,  the  Lord  hath  in  this  world,  even  in  this  darkness,  his  true 
worshippers,  and  those  not  a  few,  but  even  seven  thousand ; 
ver.  18.  and  more.  Rev.  vii.  4.  For  the  Apostle  crieth,  "The 
foundation  of  the  Lord  standeth  sure,  and  hath  this  seal.  The  Lord 
knoweth  who  are  his,"  &c.  2  Tim.  ii.  19.  W^hereupon  the  Church 
of  God  may  be  termed  invisible  :  not  that  the  men,  whereof  it  con- 
sisteth,  are  invisible ;  but  because,  being  hidden  from  our  sight,  and 
known  only  unto  God,  it  cannot  be  discerned  by  the  judgment  of 
man. 

Again,  not  all  that  are  reckoned  in  the  number   of  the   Church, 


216  THE    TENTH    SECTION. 

are  saints,  and  lively  and  true  members  of  the  Church.  For  there 
be  many  hypocrites,  which  outwardly  do  hear  the  word  of  God, 
and  publicly  receive  the  Sacraments,  and  do  seem  to  pray  unto  God 
alone  through  Christ,  to  confess  Christ  to  be  their  only  righteous- 
ness, and  to  worship  God,  and  to  exercise  the  duties  of  charity  to 
the  brethren,  and  for  a  while  through  patience  to  endure  in  troubles 
and  calamities.  And  yet  they  are  altogether  destitute  of  the  inward 
illumination  of  the  Spirit  of  God,  of  faith  and  sincerity  of  heart, 
and  of  perseverance  or  continuance  to  the  end.  And  these  men  are 
for  the  most  part  at  the  length  laid  open  what  they  be.  For  the 
Apostle  John  saith,  "  They  went  out  from  among  us,  but  they  were 
not  of  us  :  for  if  they  had  been  of  us,  they  would  have  tarried  with 
us."  1  John  ii.  19.  Yet  these  men,  whilst  they  do  pretend  religion, 
they  are  accounted  to  be  in  the  Church,  howsoever  indeed  they  be 
not  of  the  Church.  Even  as  traitors  in  a  common-wealth,  before 
they  be  detected,  are  counted  in  the  number  of  good  citizens  :  and 
as  the  cockle,  and  darnel,  and  chaff  are  found  amongst  the  wheat : 
and  as  wens  and  swellings  are  in  a  perfect  body,  when  they  are 
rather  diseases  and  deformities,  than  true  members  of  the  body. 
And  therefore  the  Church  is  very  well  compared  to  a  drag-net, 
which  draweth  up  fishes  of  all  sorts  :  and  to  a  field,  wherein  is 
found  both  darnell  and  good  corn.  Matt.  xiii.  26  ;  47.  We  are  to 
have  a  special  regard,  that  we  judge  not  rashly  before  the  time,  nor 
go  about  to  exclude,  and  cast  off  or  cut  away,  them  whom  the  Lord 
would  not  have  excluded  nor  cut  off,  or  whom,  without  some  damage 
to  the  Church,  we  cannot  separate  from  it.  Again,  we  must  be  very 
vigilant,  lest  that,  the  godly  falling  fast  asleep,  the  wicked  grow 
stronger,  and  do  some  mischief  to  the  Church. 

Furthermore  we  teach,  that  it  is  carefully  to  be  marked,  wherein 
especially  the  truth  and  unity  of  the  Church  consisteth,  lest  that  we 
either  rashly  breed  or  nourish  schisms  in  the  Church.  It  consisteth 
not  in  outward  rites  and  ceremonies,  but  rather  in  the  truth  and 
unity  of  the  Catholic  faith.  This  Catholic  faith  is  not  taught  us 
by  the  ordinances  or  laws  of  men,  but  by  the  holy  Scriptures  ;  a 
compendious  and  short  sum  whereof  is  the  Apostles'  Creed.*  And 
therefore  we  read  in  the  ancient  writers,  that  there  were  manifold 

*  The  remark  here  made  may  serve  to  explain  uliat  niiglit  otiierwise  appear 
an  ohjectional  statement,  in  tlie  portion  of  tbis  C'oiileBsion  introduced  into  the 
Ninth  Section,  p.  151.  Language  equally  strong,  however,  in  reference  to  the 
Creed  of  the  Apostles,  may  be  found  not  only  in  the  Greek  and  Latin  Fathers, 
but  in  English  Divines  of  the  17th  and  18th  Centuries.— Enrron. 


OF    THE    HOLY    CATHOLIC    CHURCH.  217 

diversities  of  ceremonies,  but  that  those  were  always  free ;  neither 
did  any  man  think  that  the  unity  of  the  Church  was  thereby  broken 
or  dissolved.  We  say  then,  that  the  true  unity  of  the  Church  doth 
consist  in  several  points  of  doctrine,  in  the  true  and  uniform  preach- 
ing of  the  Gospel,  and  in  such  rites  as  the  Lord  himself  hath 
expressly  set  down  :  and  here  we  urge  that  saying  of  the  Apostle 
very  earnestly,  "  As  many  of  us  therefore  as  are  perfect,  let  us  be 
thus  minded.  If  any  man  think  otherwise,  the  Lord  shall  reveal 
the  same  unto  him.  And  yet  in  that  whereunto  we  have  attained, 
let  us  follow  one  direction,  and  all  of  us  be  like  affected  one  towards 
another."  Phil.  iii.  15,  16. 

n. —  From  the  former  Confession  op  Helvetia. 

Article  14.  Of  the  Church. 
This  we  hold,  that  of  such  lively  stones,  being  by  this  means 
built  upon  this  lively  rock,  the  Church,  and  the  holy  gathering 
together  of  all  the  saints,  the  Spouse  of  Christ  (which,  being 
cleansed  by  his  blood,  he  shall  once,  in  time  to  come,  present  without 
spot  before  his  Father)  is  founded.  The  which  Church,  though  it 
be  manifest  to  the  eyes  of  God  alone,  yet  is  it  not  only  seen  and 
known,  by  certain  outward  rites,  instituted  of  Christ  himself,  and 
by  the  word  of  God,  as  by  a  public  and  lawful  discipline ;  but  it  is 
so  appointed,  that  without  these  marks  no  man  can  be  judged  to  be 
in  this  Church,  but  by  the  special  privilege  of  God. 

IIL — From  the  Confession  of  Basle. 
Article  5.  0/ the  Church. 
We  believe  a  holy  Christian  Church  ;  that  is,  a  communion  of 
saints,  Rom.  i.  7.  a  gathering  together  of  the  faithful  in  spirit, 
John  xi.  52.  which  is  holy,  Eph.  i.  4.  and  the  Spouse  of  Christ : 
2  Cor.  xi.  2.  Eph.  v.  23.  wherein  all  they  be  citizens,  wdiich  do 
truly  confess,  John  iii.  28.  that  Jesus  is  the  Christ,  Matt.  i.  21.  the 
Lamb  that  taketh  away  the  sins  of  the  world,  John  i.  29.  and  do 
shew  forth  that  faith  by  the  w'orks  of  love,  1  John  iii.  3.  And,  a 
little  after : — This  Church  of  Christ  doth  labour  all  that  it  can,  to 
keep  the  bonds  of  peace  and  love  in  unity.  Gal.  v.  26,  Heb.  xii.  14. 
Therefore  it  doth  by  no  means  communicate  with  sects,  and  the 
rules  of  orders,  devised  for  the  difference  of  days,  meats,  appaiel, 
and  ceremonies. 


218  THE    TENTH    SECTION. 

IV. — From  the  Confession  of  Bohemia. 

Chapter  8.     Of  the  Holy  Church,  and  of  the   Godly  Institution  and 

Government  thereof ;   and  of  Discipline.   Also,  of  Antichrist. 

In  the  eighth  place  it  is  taught,  touching  the  acknowledging  of 
the  holy  Catholic  Christian  Church.  And  first  of  all,  that  the 
foundation  and  head  of  the  holy  Church  is  Jesus  Christ  himself 
alone,  together  with  the  whole  merit  of  grace  and  truth  to  life 
eternal ;  upon  whom,  and  by  whom,  this  Church  is  at  all  times 
built,  through  the  Holy  Ghost,  the  word  of  God,  and  the  Sacraments, 
according  to  the  meaning  of  that  which  Christ  said  unto  Peter, 
"  Upon  this  rock  (to  wit,  whereof  thou  hast  made  a  true  confes- 
sion) I  will  build  my  Church."  Matt.  xvi.  18.  And  St.  Paul  saith, 
"  Other  foundation  can  no  man  lay,  than  that  which  is  laid,  which  is 
Jesus  Christ."  1  Cor.  iii.  11.  And  in  another  place:  "And  hath 
appointed  him  over  all  things  to  be  the  head  of  the  Church,  which 
is  his  body,  and  the  fulness  of  him  which  filleth  all  in  all  things." 
Eph.  i.  22,  23. 

Out  of  these  things  it  is  taught,  that  this  is  believed,  held,  and 
publiclv  confessed  :  that  the  holy  Catholic  Church,  being  present 
at  every  time,  and  militant  upon  earth,  is  the  fellowship  of  all 
Christians,  and  is  here  and  there  dispersed  over  the  whole  world, 
and  is  gathered  together,  by  the  holy  Gospel,  out  of  all  nations, 
families,  tongues,  degrees,  and  ages,  in  one  faith  in  Christ  the 
Lord,  or  in  the  Holy  Trinity,  according  to  that  saying  of  St.  John, 
who  speaketh  thus;  "And  I  saw  a  great  company,  which  no  man 
can  number,  of  all  nations,  people,  and  tongues,  standing  before 
the  throne,  and  before  the  Lamb."  Rev.  vii.  9.  This  true  Church, 
(although,  while  it  lieth  here  in  the  Lord's  floor,  to  wit,  in  the  wide 
world,  and,  as  it  were,  in  one  heap  confusedly  gathered  together, 
it  containeth  in  it,  as  yet,  as  well  the  pure  wheat,  as  the  chaff, 
the  godly  children  of  God,  and  the  wicked  children  of  the  world, 
the  living  and  dead  members,  of  the  ministers,  and  of  the  people  ;) 
yet,  where  it  is  least  defiled,  or  most  pure,  it  may  be  known,  even 
by  these  signs  that  foUow  :  namely,  wheresoever  Christ  is  taught 
in  holy  assemblies,  the  doctrine  of  the  holy  Gospel  is  purely  and 
fuUy  preached,  the  Sacraments  are  administered  according  to 
Christ's  institution,  commandment,  meaning,  and  will,  and  the 
faithful  people  of  Christ  doth  receive  and  use  them,  and  by  these 
gathereth  itself  together  in  the  unity  of  faith  and  love,  and  in  the 
bond  of  peace,   and  joineth  itself  in  one,  and  buildeth  itself  hard 


OK    THE     HOLY    CATHOLIC    CHURCH.  211) 

together  upon  Christ.  There,  therefore,  is  the  holy  Church,  the 
house  of  God,  the  temples  of  the  Holy  Ghost,  lively  members,  the 
parts  of  the  heavenly  Jerusalem,  the  spiritual  body  of  Christ,  and 
joints  knit  together,  the  which  are  joined  and  coupled  each  with 
other,  by  one  head  Christ,  one  Spirit  of  regeneration,  one  word  of 
God,  the  same  and  sincere  Sacraments,  one  faith,  one  love  and 
holy  communion,  one  bond  of  peace,  order,  discipline,  and  obedi- 
ence, whether  the  number  of  this  people  be  great  or  small ;  as  the 
Lord  witnesseth,  "  Where  two  or  three  are  gathered  together  in 
my  name  (in  what  country  or  nation,  and  in  what  place  soever  this 
be)  there  am  I  in  the  midst  of  them."  Matt,  xviii.  20.  And  con- 
trarily,  where  Christ,  and  the  Spirit  of  Christ,  dwelleth  not,  and 
the  holy  Gospel  hath  not  any  place  granted  unto  it ;  &c.  but,  on  the 
contrary  side,  manifest  errors  and  heathenish  life  have  their  full 
course,  and  by  getting  the  upper  hand  do  spread  themselves  far ; 
there  must  also  needs  be  a  Church  so  defiled,  that  Christ  will  not 
acknowledge  it  for  his  well-beloved  Spouse,*  seeing  that  none 
belongeth  to  Christ,  who  hath  not  the  Spirit  of  Christ.  Rom.  viii.  9. 
Every  Christian  is  also  bound  with  dihgent  care  to  seek  after  this, 
and  such  a  true  part  of  the  holy  Church,  and,  after  he  hath  found  it, 
to  join  and  maintain  holy  communion  and  fellowship  therewith ;  as 
the  other  part  of  that  point  of  the  Church  in  our  Christian  Creed 
doth  declare,  where  we  do  profess,  that  '  we  believe  the  Communion 
of  Saints  :'  and  ought  altogether,  with  this  fellowship,  or  spiritual 
company  of  God's  people,  to  maintain  the  true  unity  and  concord  of 
Christ's  Spirit,  to  love  and  bear  good-will  to  all  the  members,  to 
yield  obedience  thereunto,  and  endeavour,  by  all  means  possible,  to 
procure  the  profit  and  furtherance  thereof,  and  in  truth  to  hold 
agreement  therewith,  and  by  no  means  through  stubbornness  to 
move  schisms,  seditions,  and  sects,  against  the  truth.  To  which 
thing  the  Apostle  exhorteth   all  men,  where  he   saith,  "  So  walk,  or 

*  This  saying  the  brethren  in  Bohemia  did  themselves  expound  thus  unto 
us  in  their  letters :  to  wit,  that  they  speak  here  of  the  notes  of  the  visible 
Church,  which  are  all  jointly  to  be  considered;  that,  where  both  the  errors  of 
idolators  and  heretics,  and  impiety  of  life,  do  openly  overflow,  there  it  cannot 
safely  be  affirmed,  that  the  visible  Church  of  Christ  is  to  be  seen,  or  is  at  all. 
And  yet  notwithstanding,  there  is  no  doubt  to  be  made,  but  some  secret  true 
members  of  Christ,  and  such  as  (it  may  be)  are  only  known  to  God,  be  there 
hid  :  and  therefore  that  there  is  a  Church  even  in  Popery,  as  it  were  over- 
whelmed and  drowned ;  whence  God  will  fetch  out  his  elect,  and  gather  them 
to  the  visible  Churches  that  are  restored  and  reformed,  whereas  Popery  never 
was,  nor  is,  a  true  Church. 


220  TUB    TKNTH    SECTION. 

behave  yourselves,  as  worthy  of  the  place  or  vocation  whereunto  ye 
are  called ;  with  all  humbleness  and  meekness,  with  a  quiet  mind, 
and  long-suffering,  forbearing  one  another  :  and  endeavour  ye  to 
keep  the  unity  of  the  Spirit,  in  the  bond  of  peace.  There  is  one 
body,  and  one  Spirit,  even  as  ye  are  called  in  one  hope  of  your 
vocation  :  there  is  one  Lord,  one  faith,  one  baptism,  one  God  and 
Father  of  all."  Eph.  iv.  1 — 6.  And  again,  "  Let  every  man  please 
his  neighbour  in  that  which  is  good  to  edification."  Rom.  xv.  2. 
Also,  "  Do  nothing  through  strife,  or  for  vain  glory."  Phil.  ii.  3. 
Rom.  xii.  3.  Again,  "Let  there  not  be  dissensions  among  you." 
1  Cor.  xii.  25.  He  therefore  that  in  this  life  walketh  according  to 
these  commandments,  he  is  a  true  and  lively  member  of  the  holy 
Church,  which  bringeth  forth  the  fruit  of  faith  and  love.  But  he 
that  loseth  the  Spirit*  of  faith  and  love  in  holy  fellowship,  must 
needs  be  a  dead  member. 

Together  with  these  things  the  ministers  of  our  Churches  teach, 
that  this  is  to  be  thought  of  their  fellowship,  which  is  in  like  manner 
to  be  thought  of  any  other  Christian  fellowship,  whether  it  be  great 
or  small :  to  wit,  that  itself  alone  is  not  that  holy  Catholic  Christian 
Church,  but  only  one  part  thereof,  as  the  Apostle  writeth  of  the 
Church  at  Corinth,  "  Ye  are  the  body  of  Christ,  and  members  of 
him,  every  one  for  his  part."  1  Cor.  xii.  27.  They  teach  also  that 
there  must  be  a  platform  and  certain  order  of  government  in  the 
holy  Church.  Now  without  a  platform  of  order  and  outward 
government,  it  cannot  be  in  good  case,  or  go  well  with  it,  no  more 
than  it  can  with  any  other  even  the  least  society.  But  this  platform 
of  order  consisteth  chiefly  in  this  ;  that  they  be  both  ordinarily 
called,  and  lawfully  ordained,  who  execute  due  functions  in  the  same, 
beginning  at  the  least,  and  proceeding  to  those  that  are  of  a  middle 
sort,  and  so  forth  even  to  the  chiefest.  The  next  point  is,  that 
every  one  do  well  discharge  that  place,  and  as  it  were  his  ward,  to 
which  he  is  called,  and  use  watchfulness,  and  suffer  nothing  to  be 
found  wanting  in  himself,  nor  at  his  own  pleasure  closely  convey 
himself  out  of  the  same,  or  go  beyond  the  bounds  thereof,  or  meddle 
with  other  men's  charges.  And  moreover,  that  all  among  them- 
selves submit  themselves  one  to  another,  and  all  perform  obedience 
from  the  least  to  the  greatest,  every  man  in  his  own  place,  where- 

*  In  what  sense  we  think  tliat  a  true  faith  maybe  lost,  we  have  declared 
beluro  in  the  Fourth  Section,  in  the  first  observation  on  the  Confession  of 
Saxony,  and  elsewhere. 


OF    THE    HOLY    CATHOLIC    CHURCH.  221 

unto  lie  is  called  :  and  do  it  with  the  aflection  of  love,  and  of  his 
own  accord,  not  of  constraint,  I  Pet.  v.  2.  even  for  Christ's  sake, 
Phil.  ii.  30.  and  for  the  care  they  have  of  eternal  salvation ;  accord- 
ing as  the  Apostles  and  other  holy  men  have  taught  concerning  this 
matter,  and  after  their  examples,  by  which  they  founded  their 
Churches,  and  according  to  that  also  which  ancient  laws  or  decrees 
suggest  for  observation  :  the  which  thing  our  Ministers  among 
themselves  do  indeed  declare  and  practise.  This  laudable  order  of 
governing  the  Church,  together  with  lawful  discipline,  (that  is,  with 
the  severity  of  punishments  appointed  by  God,  which  it  hath 
annexed  unto  it,)  ought  diligently  to  be  exercised  :  to  wit,  so  that 
the  wicked,  and  such  as  abide  in  manifest  sins  without  repentance, 
having  their  hearts  hardened,  and  such  sinners  as  give  not  obe- 
dience to  God,  and  to  his  word,  and  in  the  Church  are  authors  of 
great  offences,  and  do  not  repent,  or  become  better,  after  due, 
faithful,  and  sufficient  warning ;  that  such,  I  say,  may  be  publicly 
punished,  and  be  removed  from  the  holy  fellowship,  by  Ecclesias- 
tical punishment,  which  commonly  is  called  a  Ban,  Excommunica- 
tion, or  Anathema,*  yet  not  by  the  help  of  the  civil  power,  but  by 
virtue  of  the  word  and  the  commandment  of  Christ.  And  that  this 
punishment  may  indifferently  be  used  towards  all,  no  regard  or 
respect  is  to  be  had  of  persons,  of  what  degree  soever  they  be, 
whether  Civil  or.  Ecclesiastical ;  according  to  that  sentence  of  the 
doctrine  of  Christ,  who  saith,  "  If  thy  brother  trespass  against  thee, 
go  and  reprove  him  between  him  and  thee  alone  :  if  he  hear  thee, 
thou  hast  won  thy  brother ;  if  he  hear  thee  not,  take  yet  with  thee 
one  or  two  :  if  he  hear  not  these,  teU  it  unto  the  Church :  and  if 
he  hear  not  the  Church,  let  him  be  unto  thee  as  an  heathen  man, 
and  a  publican."  Matt,  xviii.  15  — 17.  And  St.  Paul,  together 
with  his  fellow-ministers,  did  in  express  words  give  a  command- 
ment hereof,  writing  thus  :  "  We  command  you,  brethren,  in  the 
name  of  our  Lord  Jesus  Christ,  that  ye  withdraw  yourselves  from 
every  brother  that  walketh  inordinately,  and  not  after  the  instruc- 

*  We  take  this  to  be  so  meant,  as  that,  notwitlistanding,  every  Church  hath 
her  liberty  left  unto  her,  what  way  to  exercise  such  discipline  ;  as  is  before 
said  in  the  first  observation  upon  this  same  Confession,  in  the  Eighth  Section. 
As  for  particular  cursing,  to  wit,  of  this  or  that  rnan,  if  the  word  be  taken 
for  a  perpetual  and  an  unrepealable  casting  out  from  the  Church  of  God,  we 
leave  it  to  God  alone ;  and  therefore  we  would  not  lightly  admit  it  in  our 
Churches.  For  the  Church  useth  only  such  a  cursing,  as  determineth  nothing 
finally;  following  St.  Paul,  1  Cor.  xvi.  22. 


222  THE    TENTH     .SEf'TION. 

tion  which  he  received  of  us."  2  Thess.  iii.  6.  And  in  another 
place  he  saith,  "  Put  from  among  yourselves  that  wicked  man." 
1  Cor.  V.  13.  And  yet  this  is  not  to  be  concealed,  that  at  all 
times  there  have  been  many  in  the  Church,  which  seemed  to  be 
Christians,  and  yet  were  wicked  hypocrites,  close  sinners,  far  from 
repentance  ;  and  that  there  be,  and  shall  be  such  hereafter,  even 
unto  the  end  of  the  world  :  such  as  are  neither  chastened  by  this 
discipline  of  Christ,  neither  can  easily  be  excommunicated,  or 
altogether  separated  from  the  Church  ;  but  are  to  be  reserved  and 
committed  to  Christ  alone,  the  chief  Shepherd,  and  to  His  coming  : 
as  the  Lord  himself  saith  of  these  men,  that  "  the  Angels  in  the  last 
day  shall  first  separate  such  from  the  righteous,  and  cast  them  into 
the  fiery  furnace,  where  shall  be  wailing  and  gnashing  of  teeth." 
Matt.  xiii.  49,  50. 

Herewithal  it  is  also  taught,  that  that  mischievous  and  wicked 

Antichrist  shall  sit  in  the  Temple  of  God,   (to  wit,  in  the  Church,) 

of   whom  the  Prophets,  Christ  our  Lord,   and  the  Apostles    have 

foretold  us,  and  warned  us  to  take  heed  of  him,  that  the  simple  sort 

among  the  faithful  might  avoid  him,  and  not  sufi'er  themselves  to  be 

seduced  by  him.  Dan.  ix.  27.  and  xii.  11.  Matt.  xxiv.  15.  Mark.  xiii. 

14.  2  Thess.  ii.  4.  2  Pet.   ii.    1.     Now,   in  Antichrist  we  are  to 

acknowledge  a  double  overthwartness :  to  wit,  dishonesty,  and  deceit. 

The  first  is  an  overthwartness  of  mind  and  opinion,  or  a  bringing  in 

of  false  doctrine,  clean  contrary  to  the  meaning  of  Christ  our  Lord, 

and  of  the  holy  Scripture  :  whereof  the  Apostle  speaketh  after  this 

sort ;  "  The  time  will  come,  when  they  will  not  suffer  any  longer  the 

holy  doctrine,  but  having  their  ears  itching,  shall  after  their  own 

lusts  get  them  an  heap  of  teachers,  and  shall  turn  their  ears  from  the 

truth,  and  shall  be  given  unto  fables."  2  Tim.  iv.  3.  2  Pet.  iii.  3. 

The  other  evil  or  offence,  that  we  are  to  consider  in  Antichrist,  is  a 

corrupt  and  naughty  life,  giving  unto  others  a  very  ill  example,  and 

which  is  full  of  horrible  sins,  hurtful  filthiness,  and  all  kind  of  vices, 

which  in  the  Antichristian   church  are   openly   practised,  and  that 

freely,  without  any  kind  of  punishment :  whereof  the  Apostle  saith, 

"  This  know  also,  that  in  the  last  days  shall  come  perilous  times. 

For  men  shall  be  lovers  of  their  ownsclves,  covetous,  boasters,  proud, 

speakers   of   curses,    disobedient    to  parents,    unthankful,    profane, 

without  natural  affection,  such  as  cannot  be  appeased,  false  accusers, 

intemperate,  fierce,  not  lovers  nor  desirous  of  that  which  is  good, 

traitorous,  heady,  high-minded,  lovers  of  pleasure  more  than  of  God, 

having  a  shew  of  godlinc.*?,  but  denying  the  power  thereof:  turn 


or    THE    HOLY    CATHOLIC    CHURCH.  223 

away  therefore  from  such."  2  Tim.  iii.  1 — 5.  Of  which  time  also 
Christ  forespake  in  these  words  :  "  And  then  many  shall  he  offended 
at  these  examples,  and  shall  hetray  one  another,  and  hate  one 
another :  and  many  false  Prophets  shall  arise,  and  deceive  many  : 
and  hecause  iniquity  shall  increase  many  ways,  the  love  of  many 
shall  be  cold :  but  he  that  endureth  to  the  end,  he  shall  be  saved." 
Matt.  xxiv.  10 — 13.  These  words  are  to  be  understood  of  them, 
■which  do  continue  in  the  doctrine  of  Christ,  enduring  all  adversities, 
■wherewith  they  are  assailed.  And  in  another  place  Christ  crieth 
out,  "  Woe  to  the  world,  because  of  offences  :"  Matt,  xviii.  7.  and, 
'*  Blessed  is  he  that  shall  not  be  offended  in  me."  Matt.  xi.  6. 

V. — From  the  Confession  of  France, 

Art.  26.  Therefore  we  believe,  that  it  is  not  lawful  for  any  man 
to  withdraw  himself  from  the  congregations,  and  to  rest  in  himself ; 
but  rather  that  all  men  are  to  defend  and  to  preserve  the  unity  of  the 
Church,  submitting  themselves  to  the  common  instruction,  and  to 
the  yoke  of  Christ,  wheresoever  God  doth  appoint  that  true  Ecclesias- 
tical discipline,  although  the  decrees  of  magistrates  should  gainsay 
it :  from  which  order  whosoever  do  separate  themselves,  they  do 
resist  the  ordinance  of  God. 

Art.  27.  We  believe,  that  very  carefully  and  wisely  the  true 
Church  (the  name  whereof  too  many  do  abuse)  is  to  be  discerned. 
Therefore  we  affirm,  out  of  the  word  of  God,  that  the  Church  is  a 
company  of  the  faithful,  which  agree  together  in  following  the  word 
of  God,  and  in  embracing  pure  religion,  wherein  also  they  do  daily 
profit,  growing  and  confirming  themselves  mutually  in  the  fear  of 
God,  as  they  which  have  need  daily  to  go  forward  and  to  profit,  and 
who,  although  they  profit  never  so  much,  must  notwithstanding  of 
necessity  daily  fly  to  the  remission  of  sins.  Yet  we  do  not  deny 
but  that  many  hypocrites  and  reprobates  are  mingled  with  the  faith- 
ful ;  but  their  guileful  dealing  is  not  able  to  take  away  the  name  of 
the  Church. 

Art.  28.  Therefore,  seeing  we  beheve  this  to  be  so,  we  withal 
boldly  affirm,  that,  where  the  word  of  God  is  not  received,  and 
where  there  is  no  profession  of  that  obedience  which  is  due  there- 
unto, nor  any  use  of  Sacraments,  there  (if  we  will  speak  properly) 
we  cannot  judge  any  Church  to  be.  Therefore  we  condemn  the 
Papistical  assemblies,  because  that  the  pure  truth  of  God  is  banished 
from  them ;  among  whom  the  Sacraments  of  faith  are  corrupted, 
counterfeited,  and  falsified,  or  altogether  abolished  ;  and,  to  conclude, 


224  THE    TENTH    SECTION. 

among  whom  all  superstitions  and  idolatries  are  in  full  force.  And 
therefore  we  think,  that  all  they  who  join  themselves  to  such  actions, 
and  communicate  therewith,  do  separate  themselves  from  the  body  of 
Christ.  Yet  notwithstanding,  because  that  in  Papacy  there  be  some 
small  tokens  of  a  Church,  and  the  substance  especially  of  Baptism 
hath  remained,  (the  efficacy  whereof  doth  not  depend  upon  him  by 
whom  it  is  ministered,)  we  confess,  that  they  which  are  there 
baptized,  need  not  to  be  baptized  the  second  time  ;  howbeit,  by 
reason  of  the  corruptions  which  are  mingled  therewith,  no  man  can 
offer  infants  there  to  be  baptized,  but  that  he  must  defile  himself. 

VI. — From  the  Confession  of  England. 
Art.  4.  We  believe,  that  there  is  one  Church  of  God,  and  that 
the  same  is  not  shut  up  (as,  in  times  past,  among  the  Jews)  into  some 
one  corner  or  kingdom ;  but  that  it  is  Catholic,  and  universal,  and 
dispersed  throughout  the  whole  world  :  so  that  there  is  now  no 
nation,  which  may  truly  complain  that  they  be  shut  forth,  and  may 
not  be  one  of  the  Church  and  people  of  God.  And  that  this  Church 
is  the  Kingdom,  the  Body,  and  the  Spouse  of  Christ :  that  Christ 
alone  is  the  Prince  of  this  Kingdom ;  that  Christ  alone  is  the  Head 
of  this  Body ;  and  that  Christ  alone  is  the  Bridegroom  of  this 
Spouse.* 

VII. — From  the  Confession  op  Scotland. 

Article  5.     Of  the   Continuance,  Increase,  and  Preservation  of  the 

Church. 
We  most  constantly  believe  that  God  preserved,  instructed,  multi- 
plied, honoured,  decored,  and  from  death  called  to  life  his  Church  in 
all  ages,  from  Adam  tiU  the  coming  of  Christ  in  the  flesh.  Ezek.  xvi. 
6 — 14.  For  Abraham  he  called  from  his  father's  country;  him  he 
instructed,  his  seed  he  multiplied;  Gen.  xii.  1 — 3.  the  same  he  mar- 
vellously presen-ed,  and  more  marvellously  delivered  from  the  bondage 
and  tyranny  of  Pharaoh  :  Exod.  i.  ii.  &c.  to  them  he  gave  his  laws, 
constitutions,  and  ceremonies ;  Exod.  xx.  xxiii.  &c.  them  he  possessed 
in  the  land  of  Canaan ;  Joshua  i.  3.  and  xxiii.  4.  to  them,  after 
Judges,  and  after  Saul,  he  gave  David  to  be  King ;  to  whom  he  made 

•  Another  extract  of  some  length,  from  the  English  Confession,  here  given 
by  mistake  in  the  Latin  Harmony,  is  removed  (as  directed^  in  the  present,  as 
in  both  the  older  editions  of  the  Translation,  to  a  more  appropriate  place  in 
the  Eleventh  Section.     EnrroR. 


OF    THK    HOLY    CATHOLIC    CHURCH.  223 

promise,  that  of  the  fruit  of  his  loius  should  One  sit  for  ever  upon 
his  regal  seat.  2  Sam.  vii.  12.  To  this  same  people,  from  time  to 
time,  he  sent  Prophets,  to  reduce  them  to  the  right  way  of  their 
God  ;  from  the  which  oftentimes  they  declined  hy  idolatry.  2  Kings 
xvii.  13 — 17.  And  albeit  that  for  the  stubborn  contempt  of  justice, 
he  was  compelled  to  give  them  into  the  hands  of  their  enemies  ; 
2  Kings  xxiv.  3,  4.  as  before  was  threatened  by  the  mouth  of  Moses, 
Deut.  xxviii.  36 ;  48.  insomuch  that  the  holy  city  was  destroyed, 
the  temple  burned  with  fire,  and  the  whole  land  left  desolate  the 
space  of  seventy  years;  Jer.  xxxix.  8  — 14.  yet  of  mercy  did  he 
reduce  them  again  to  Jerusalem,  Ezra.  i.  1 — 6.  where  the  city  and 
temple  were  reedified,  Hag.  i.  14.  and  they,  against  all  temptations 
and  assaults  of  Satan,  did  abide  till  the  Messias  came,  according  to 
the  promise.  Hag.  ii.  7  —  9.  Zech.  iii.  S. 

Article  16.      Of  the  Church. 

As  we  believe  in  one  God,  Father,  Son,  and  Holy  Ghost  ;  so 
do  we  most  constantly  believe  that  from  the  beginning  there  hath 
been,  and  now  is,  and  to  the  end  of  the  world  shall  be,  one  Church : 
Matt,  xxviii.  20.  that  is  to  say,  a  company  and  multitude  of  men, 
chosen  of  God,  Ephes.  i.  4.  who  rightly  worship  and  embrace  him 
by  true  faith  in  Christ  Jesus :  who  is  the  only  Head  of  the  same 
Church;  Col.  i.  18.  which  also  is  the  body  and  spouse  of  Christ 
Jesus.  Ephes,  v.  23  —  32.  Which  Church  is  Catholic,  that  is,  uni- 
versal ;  because  it  containeth  the  elect  of  all  ages,  of  all  realms, 
nations,  and  tongues,  Apoc.  vii.  9.  be  they  of  the  Jews,  or  be  they 
of  the  Gentiles,  who  have  communion  and  society  with  God  the  Fa- 
ther, and  with  his  Son  Christ  Jesus,  through  the  sanctification  o(  his 
Holy  Spirit ;  and  therefore  it  is  called  the  Communion,  not  of  pro- 
fane persons,  but  of  Saints ;  who,  as  citizens  of  the  Heavenly  Jeru- 
salem, Ephes.  ii.  19.  have  the  fruition  of  the  most  inestimable 
benefits,  to  wit,  of  one  God,  one  Lord  Jesus,  one  faith,  and  one 
baptism  :  Ephes.  iv.  4 — 6.  out  of  the  which  Church,  there  is  neither 
life  nor  eternal  felicity.  And  therefore  we  utterly  abhor  the  blasphemy 
of  those  that  afiirm,  that  men  which  live  according  to  equity  and 
justice,  shall  be  saved,  what  religion  soever  they  have  professed. 
For  as  without  Christ  Jesus  there  is  neither  life  nor  salvation,  John 
iii.  36.  so  shall  there  none  be  participant  thereof,  but  such  as  the 
Father  hath  given  unto  his  Son  Christ  Jesus,  and  those  that  in  time 
come  unto  him,  avow  his  doctrine,  and  believe  in  him  :  (we  com- 
prehend the  children  with  the  faithful  parents.  Acts  ii.   39.)     This 

Q 


226  THE    TENTH     SECTION. 

Church  is  invisible,  known  only  to  God,  who  alone  knoweth  whom 
he  hath  chosen,  and  comprehendeth  as  well  (as  is  said)  the  elect 
that  be  departed,  commonly  called  the  Church  Triumphant,  as  those 
that  yet  live  and  fight  against  sin  and  Satan,  and  shall  live  hereafter. 

Article  1 8.    Of  the  Notes,  by  which  the  true  Church  is  discerned  from 
the  false ;  and  loho  shall  be  Judge  of  the  Doctrine. 

Because  that  Satan  from  the  beginning  hath  laboured  to  deck  his 
pestilent  Synagogue  with  the  title  of  the  Church  of  God,  and  hath 
inflamed  the  hearts  of  cruel  murderers,  to  persecute,  trouble,  and 
molest  the  true  Church,  and  members  thereof;  as  Cain  did  Abel, 
Gen.  iv.  8.  Ishmael  Isaac,  Gen.  xxi.  9.  Esau  Jacob,  Gen.  xxvii. 
41.  and  the  whole  priesthood  of  the  Jews,  Christ  Jesus  himself, 
and  his  Apostles  after  him  :  Matt,  xxiii.  34.  John  xi.  53.  Acts  iv.  3. 
and  v.  17.  it  is  a  thing  most  requisite,  that  the  true  Church  be  dis- 
cerned from  the  filthy  Synagogues  by  clear  and  perfect  notes,  lest 
we,  being  deceived,  receive  and  embrace  to  our  condemnation  the 
one  for  the  other.  The  notes,  signs,  arid  assured  tokens,  whereby 
the  immaculate  spouse  of  Christ  Jesus  is  known  from  the  horrible 
harlot,  the  Church  malignant,  we  affirm  are  neither  antiquity,  title 
usurped,  lineal  descent,  place  appointed,  nor  multitude  of  men 
approving  an  error.  For  Cain  in  age  and  title  was  preferred  to  Abel 
and  Seth ;  Jerusalem  had  prerogative  above  all  places  of  the  earth, 
where  also  were  the  Priests,  lineally  descended  from  Aaron ;  and 
greater  number  followed  the  Scribes,  Pharisees,  and  Priests,  than 
unfeignedly  believed  and  approved  Christ  Jesus  and  his  doctrine. 
And  yet,  as  we  suppose,  no  man  of  sound  judgment  will  grant,  that 
any  of  the  forenamed  were  the  Church  of  God.  The  notes,  there- 
fore, of  the  true  Church  of  God,  we  believ^e,  confess,  and  avow  to  be, 
first,  the  true  preaching  of  the  word  of  God,  in  the  which  God  hath 
revealed  himself  unto  us,  as  the  writings  of  the  Prophets  and  Apostles 
do  declare  :  John  iii.  34.  secondly,  the  right  administration  of  the 
Sacraments  of  Christ  Jesus,  which  must  be  annexed  unto  the  word 
and  promise  of  God,  to  seal  and  confirm  the  same  in  our  hearts : 
Rom.  iv.  11.  lastly.  Ecclesiastical  discipline,  uprightly  ministered, 
as  God's  word  prescribeth,  whereby  vice  is  repressed,  and  virtue 
nourished.  1  Cor.  v.  3—5.  Wheresoever,  then,  these  former  notes 
are  seen,  and  of  any  time  continue,  (be  the  number  never  so  few, 
about  two  or  three,)  there,  without  all  doubt,  is  the  true  Church  of 
Christ ;  who,  according  to  his  promise,  is  in  the  midst  of  them  : 
Matt,  xviii.  19,  20.    not    in    the    universal,    of  which    we   have  be- 


OF    THE    HOLY    CATHOLIC    CHURCH.  227 

fore  spoken ;  but  particular,  such  as  was  in  Corinth,  1  Cor.  i.  '2. 
Galatia,  Gal.  i.  2.  Ephesus,  Acts  xx.  17.  and  other  places,  in  which 
the  ministry  was  planted  by  Paul,  and  which  were  of  himself  named 
the  Churches  of  God:  and  such  Churches  we,  the  inhabitants  of  the 
realm  of  Scotland,  professors  of  Christ  Jesus,  profess  ourselves  to 
have  in  our  cities,  towns,  and  places  reformed.  For  the  doctrine 
taught  in  our  Churches  is  contained  in  the  written  word  of  God,  to 
wit,  in  the  books  of  the  Old  and  New  Testaments ;  in  those  books 
we  mean,  which  of  the  ancients  have  been  reputed  Canonical.  In  the 
which  we  affirm  that  all  things  necessary  to  be  believed  for  the  salva- 
tion of  mankind,  are  sufficiently  expressed.  The  interpretation 
whereof,  we  confess,  neither  appertaineth  to  private  nor  public 
person ;  neither  yet  to  any  Church,  for  any  pre-eminence,  or  pre- 
rogative, personal  or  local,  which  one  hath  above  another ;  but 
appertaineth  to  the  Spirit  of  God,  by  whom  also  the  Scripture  was 
written.  When  controversy,  then,  happeneth  for  the  right  under- 
standing of  any  place  or  sentence  of  Scripture,  or  for  the  reformation 
of  any  abuse  within  the  Church  of  God,  we  ought  not  so  much  to 
look  what  men  before  us  have  said  or  done,  as  unto  that  which  the 
Holv  Ghost  uniformly  speaketh  within  the  body  of  the  Scriptures, 
and  unto  that  which  Christ  Jesus  himself  did,  and  commanded  to  be 
done.  For  this  is  one  thing  universally  granted,  that  the  Spirit  of 
God,  which  is  the  Spirit  of  unity,  is  in  nothing  contrary  to  himself. 
I  Cor.  xii.  4 — 6.  If,  then,  the  interpretation,  determination,  or 
sentence  of  any  Doctor,  Church,  or  Council,  repugn  to  the  plain 
word  of  God,  written  in  any  other  place  of  the  Scripture,  it  is  a 
thing  most  certain  that  there  is  not  the  true  understanding  and 
meaning  of  the  Holy  Ghost ;  although  that  Councils,  Realms,  and 
Nations  have  approved  and  received  the  same.  For  we  dare  not 
receive  or  admit  any  interpretation,  which  repugneth  to  any  princi- 
pal point  of  our  faith,  or  to  any  other  plain  text  of  Scripture,  or  yet 
unto  the  rule  of  charity. 

Article  25.  Of  the  Gifts  freely  given  to  the  Church. 
Albeit  that  the  word  of  God  truly  preached,  and  the  Sacraments 
rightly  ministered,  and  discipline  executed  according  to  the  word  of 
God,  be  the  certain  and  infallible  signs  of  the  true  Church ;  yet  we 
mean  not  that  every  particular  person,  joined  with  such  companv,  is 
an  elect  member  of  Christ  Jesus.  For  we  acknowledge  and  confess 
that  darnel,  cockle,  and  chaff  may  be  sown,  grow,  and  in  great 
abundance  lie  in  the  midst  of  the  wheat :    that  is,   the  reprobate 

Q  2 


2'28  THE  ti:nth  section. 

may  be  joined  in  the  society  of  the  elect,  and  may  externally  use 
with  them  the  benefits  of  the  word  and  Sacraments.  But  such, 
being  but  temporal  professors  in  mouth,  and  not  in  heart,  do  fall 
back,  and  continue  not  to  the  end;  Matt.  xiii.  20,  21.  and  therefore 
they  have  no  fruit  of  Christ's  death,  resurrection,  nor  ascension. 
But  such  as  with  heart  unfeignedly  believe,  and  with  mouth  boldly 
confess  the  Lord  Jesus,  as  before  we  have  said,  shall  most  assuredly 
receive  these  gifts  :  first,  in  this  life,  the  remission  of  sins,  and  that 
by  only  faith  in  Christ's  blood  ;  insomuch  that,  albeit  sin  remain  and 
continually  abide  in  these  our  mortal  bodies,  yet  it  is  not  imputed 
unto  us,  but  is  remitted  and  covered  with  Christ's  justice  :  2  Cor.  v. 
21.  secondly,  in  the  General  Judgment,  there  shall  be  given  to  every 
man  and  woman  resurrection  of  the  flesh.  John  v.  28,  29.  For  the 
sea  shall  give  her  dead ;  the  earth  those  that  therein  be  inclosed : 
yea,  the  eternal  God  shall  stretch  out  his  hand  on  the  dust,  and  the 
dead  shall  arise  uncorruptible,  and  that  in  the  substance  of  the  same 
flesh  that  every  man  now  beareth,  to  receive,  according  to  their 
works,  glory  or  punishment.  For  such  as  now  delight  in  vanity, 
cruelty,  filthiness,  superstition,  or  idolatry,  shall  be  adjudged  to  the 
fire  unquenchable  :  in  which  they  shall  be  tormented  for  ever,  as  well 
in  their  own  bodies,  as  in  their  souls,  which  now  they  give  to  serve 
the  Devil  in  all  abomination.  But  such  as  continue  in  well-doing  to 
the  end,  boldly  professing  the  Lord  Jesus,  we  constantly  believe  that 
they  shall  receive  glory,  honour,  and  immortality,  to  reign  for  ever 
in  life  everlasting  with  Christ  Jesus  ;  to  whose  glorified  body  all  his 
elect  shall  be  made  like,  when  he  shall  appear  again  in  judgment,  and 
shall  render  up  the  kingdom  to  God  his  Father ;  who  then  shall  be,  and 
ever  shall  remain,  in  all  things,  God  blessed  for  ever:  to  whom, 
with  the  Son,  and  with  the  Holy  Ghost,  be  all  honour  and  glory, 
now  and  ever.     So  be  it. 

VIIL — From  the  Confession  of  Belgia. 
Art.  27.  We  believe  and  confess,  that  there  is  one  Catholic  or 
Universal  Church,  which  is  the  true  congregation  or  company  of  all 
faithful  Christians,  which  do  look  lor  their  whole  salvation  from  Christ 
alone,  inasmuch  as  they  be  washed  in  his  blood,  and  sanctified  and 
sealed  by  his  Spirit.  Furthermore,  as  this  Church  bath  been  from  the 
beginning  of  the  world,  so  it  shall  continue  unto  the  end  thereof. 
The  which  appeareth  by  this,  that  Christ  is  our  eternal  King,  who 
can  never  be  without  subjects.  This  Church,  God  doth  defend 
against  all  the  fury  and  force  of  the  world,  although  for  a  small  time 


OF    THE     nOLV     CATHOLIC    CHURCH.  229 

it  may  seem  to  be  very  little,  and  as  it  were  utterly  extinguished,  to 
the  sight  of  man :  even  as,  in  the  perilous  time  of  Ahab,  God  is 
said  to  have  "reserved  to  himself  seven  thousand  men,  which  bowed 
not  their  knees  to  Baal."  1  Kings  xix.  18.  Rom.  xi.  4.  To  con- 
clude, this  holy  Church  is  not  situated  or  limited  in  any  set  or 
certain  place,  nor  yet  bound  and  tied  to  any  certain  and  peculiar 
persons,  but  spread  over  the  face  of  the  whole  earth  ;  though  in  mind 
and  will,  by  one  and  the  same  Spirit,  through  the  power  of  faith,  it 
be  wholly  joined  and  united  together. 

Art.  28.  We  believe  that,  seeing  this  holy  company  and  congre- 
gation consisteth  of  those  that  are  to  be  saved,  and  out  of  it  there 
is  no  salvation ;  therefore  no  man,  of  how  great  dignity  and  pre- 
eminence soever,  ought  to  separate  and  sunder  himself  from  it,  that, 
being  contented  with  his  own  solitaiy  estate,  he  should  Hve  apart 
by  himself:  but,  on  the  contrary  side,  that  all  and  every  one  are 
bound  to  associate  themselves  to  this  company,  carefully  to  preserve 
the  unity  of  the  Church,  to  submit  themselves  both  to  the  doctrine 
and  discipline  of  the  same,  finally  to  put  their  neck  willingly  under 
the  yoke  of  Christ,  and,  as  common  members  of  the  same  bodv,  to 
seek  the  edification  of  their  brethren,  according  to  the  measure  or 
gifts  which  God  hath  bestowed  upon  every  one.  Moreover,  to  the 
end  that  these  things  may  the  better  be  observed,  it  is  the  part  and 
duty  of  every  faithful  man  to  separate  himself,  according  to  God's 
word,  from  all  those  which  are  without  the  Church,  and  to  couple 
himself  unto  this  company  of  the  faithful,  wheresoever  God  hath 
placed  it ;  yea,  though  contrary  edicts  of  Princes  and  Magistrates 
do  forbid  them,  upon  pain  of  corporal  death,  presently  to  ensue 
upon  all  those  which  do  the  same.  Whosoever  therefore  do  either 
depart  from  the  true  Church,  or  refuse  to  join  themselves  unto  it, 
do  openly  resist  the  commandment  of  God. 

Art.  29.  We  believe,  that  with  great  diligence  and  wisdom  it 
ought  to  be  searched  and  examined  by  the  word  of  God,  what  the 
true  Church  is  ;  seeing  that  all  the  sects,  that  at  this  day  have 
sprung  up  in  the  world,  do  usurp  and  falsely  pretend  the  name 
and  title  of  the  Church.  Yet  here  we  do  not  speak  of  the  company 
of  hypocrites,  which  together  with  the  good  are  mingled  in  the 
Church ;  though  properly  they  do  not  pertain  to  the  Church, 
wherein  they  are  only  present  with  their  bodies  :  but  only  of  the 
manner,  how  to  distinguish  the  body  and  congregation  of  the  true 
Church  from  all  other  sects,  which  do  falsely  boast  that  they  he  the 
members    of  the    Church.      Wherefore    the    true    Church    mav   be 


230  THE    TENTH    SECTION. 

discerned  from  the  false  by  these  notes.  If  the  pure  preaching  of 
the  Gospel  do  flourish  in  it ;  if  it  have  the  lawful  administration  of 
the  Sacraments,  according  to  Christ  his  institution ;  if  it  do  use 
the  right  Ecclesiastical  discipline,  for  the  restraining  of  vice;  finally, 
(to  knit  up  all  in  one  word,)  if  it  do  square  all  things  to  the  rule  of 
God's  word,  refusing  whatsoever  is  contrary  to  it,  acknowledging 
Christ  to  be  the  only  head  of  the  same  :  by  these  notes,  I  say,  it  is 
certain  that  the  true  Church  may  be  discerned.  From  the  which  it 
is  not  lawful  for  any  man  to  be  severed. 

Now,  who  be  the  true  members  of  this  true  Church,  it  may  be 
gathered  by  these  marks  and  tokens,  which  be  common  to  all 
Christians.  Such  is  faith,  by  the  virtue  whereof,  having  once 
apprehended  Christ,  the  only  Saviour,  they  do  fly  sin,  and  follow 
righteousness;  loving  the  true  God,  and  their  neighbours,  without 
turning  either  to  the  right  hand  or  to  the  left  ;  and  do  crucify  their 
flesh  with  the  effects  thereof ;  not  as  if  no  infirmity  at  all  remained 
still  within  them,  but  because  they  do  fight  all  their  life  long  against 
the  flesh  by  the  power  of  the  Spirit,  having  often  recourse  unto  the 
blood,  death,  passion,  and  obedience  of  our  Lord  Christ,  as  unto 
a  most  safe  refuge,  in  whom  alone  they  are  assured  to  find  redemp- 
tion for  their  sins,  through  faith  in  him. 

But,  on  the  other  side,  the  false  Church  doth  always  attribute  more 
unto  herself,  to  her  own  decrees  and  traditions,  than  to  the  word  of 
God ;  and  will  not  suffer  herself  to  be  subject  to  the  yoke  of  Christ ; 
neither  doth  administer  the  Sacraments,  so  as  Christ  hath  prescribed  ; 
but,  at  her  own  will  and  pleasure, doth  one  while  add  unto  them,  another 
while  detract  from  them.  Furthermore,  she  doth  always  lean  more  to 
men,  than  to  Christ :  and  whosoever  do  go  about  to  lead  a  holy  fife, 
according  to  the  prescript  rule  of  God's  word,  whosoever  doth  rebuke 
and  reprove  her  faults,  as  her  covetousness  and  idolatry,  those  she 
doth  persecute  with  a  deadly  hatred.  By  these  marks,  therefore,  it  is 
easy  to  discern  and  distinguish  both  these  Churches,  the  one  from 
the  other. 

IX. — From  the  Confession  of  Augsburg. 
Art.  7.  Also  they  teach,  that  there  is  one  holy  Church,  that 
shall  continue  always.  Now,  to  speak  properly,  the  Church  of 
Christ  is  a  congregation  of  the  members  of  Christ ;  that  is,  of  the 
saints,  which  do  truly  believe,  and  rightly  obey  Christ :  though,  in 
this  life,  there  be  many  wicked  ones  and  hypocrites  mingled  with 
this  company,  and  shall  be    to  the  Day  of  .Judgment.     Now  the 


OK    THE     HOLY     CATHOLIC    CHL'UCH.  231 

Church,  properly  so  called,  hath  her  notes  and  marks ;  to  wit,  the 
pure  and  sound  doctrine  of  the  Gospel,  and  the  right  use  of  the 
Sacraments.  And  for  the  true  unity  of  the  Church,  it  is  sufficient 
to  agree  upon  the  doctrine  of  the  Gospel,  and  the  administration 
of  the  Sacraments.  Neither  is  it  necessary  that  human  traditions, 
or  rites  instituted  by  men,  should  be  alike  evenwhere  ;  according 
as  St.  Paul  teacheth  :  "  There  is  one  Lord,  one  faith,  one  baptism, 
one  God  and  Father  of  all."  Ephes.  iv.  5,  6. 

These  things  are  thus  set  down  in  another  Edition : — 
Also  they  teach,  that  there  is  one  holy  Church,  which  is  to  con- 
tinue always.  Now  the  Church  is  a  congregation  of  saints,  in 
which  the  Gospel  is  purely  taught,  and  the  Sacraments  rightly  ad- 
ministered. And  unto  the  true  unity  of  the  Church,  it  is  sufficient 
to  agree  upon  the  doctrine  of  the  Gospel,  and  the  administration  of 
the  Sacraments.  Neither  is  it  necessary  that  human  traditions, 
and  rites  or  ceremonies  ordained  by  man,  should  be  alike  in  all 
places;  as  St.  Paul  saith,  "There  is  one  Faith,  one  Baptism,  one 
God  and  Father  of  all."  Ephes.  iv,  5,  6. 

X. — From  the  Coxfession  of  Saxoxy. 
Article  11.      0/  the  Church. 

God  will  have  us  to  understand,  that  mankind  is  not  born  by 
chance,  but  is  created  of  God  ;  and  created,  not  to  eternal  de- 
struction, but  that  out  of  mankind  he  might  gather  unto  himself  a 
Church,  to  the  which  in  all  eternity  he  might  communicate  his  wis- 
dom, goodness,  and  joy.  And  he  will  have  his  Son  to  be  seen,  for 
whom,  and  through  whom,  by  his  unspeakable  wisdom,  and  infinite 
mercy,  he  hath  repaired  this  miserable  nature  of  men.  Therefore 
amongst  men  he  would  at  all  times  have  a  company,  whereunto  he 
delivered  the  doctrine  concerning  his  Son,  and  wherein  the  Son 
himself  did  institute  and  preserve  a  ministry  to  keep  and  spread 
abroad  that  doctrine ;  by  the  which  he  hath  been,  is,  and  will  be 
eflfectual,  and  converteth  many  to  himself,  as  Paul  doth  manifestly 
teach  :  "The  Gospel  is  the  power  of  God  to  salvation,  to  every  one 
that  believeth."  Rom.  i.  16. 

But  it  is  to  be  marvelled  at,  and  to  be  lamented,  that  the  greatest 
part  of  mankind,  being  carried  away  with  a  horrible  rage,  should 
contemn  this  voice  and  testimony  of  God,  and  the  Son  of  God  :  and 
that  in  this  company,  which  hath  the  name  of  the  Church,  there 
have  been  always   many  divisions  ;  and  that  the  true  Church  hath 


232  THE    TENTH     SECTION. 

been  overcome  by  foreign  and  domestical  enemies.  When  men  do 
look  upon  these  dissensions,  and  do  see  that  they  which  embrace 
other  doctrines,  repugnant  to  the  Gospel,  do  get  the  upper  hand  in 
kingdoms  by  multitude  and  glory,  they  doubt  whether  there  be  any 
Church  of  God ;  and  which,  and  of  what  manner,  and  where  it  is. 
And  for  profane  men  it  is  a  hard  matter  to  judge  hereof :  but  the 
true  Church  doth  certainly  know,  out  of  the  divine  Testaments, 
whence  these  so  great  furies  of  men  do  arise,  and  yet  that  amongst 
them  the  Church  of  God  is  preserved  ;  and  doth  discern  it  from 
other  nations,  and  knoweth  which  it  is,  what  manner  of  one  it  is, 
and  where  it  is  to  be  found.  Therefore,  that  all  godlv  men  might 
be  the  better  confirmed  against  these  doubts,  this  Article  is  set  before 
them  in  the  Creed  :  '  I  believe  the  holy  Catholic  Church.'  By  this 
profession  we  affirm,  that  all  mankind  is  not  rejected  of  God  ;  but 
that  there  is,  and  shall  remain,  a  certain  true  Church  :  that  the 
promises  of  God  are  sure,  and  that  the  Son  of  God  doth  as  yet 
reign,  and  receive  and  save  those  that  call  upon  him.  And  being 
raised  up  by  this  comfort,  we  do  give  God  thanks,  and  invocate 
him ;  we  do  desire,  receive,  and  look  for  eternal  good  things  at  his 
hand. 

By  reason  of  this  admonition  and  comfoi't,  the  Article  in  the 
Creed  is  rehearsed  ;  seeing  that  the  self-same  doctrine,  touching  the 
preserving  of  the  Church,  is  very  often  repeated  in  sundry  sermons 
in  the  book  of  God  :  as,  "  This  is  my  covenant  with  them,  saith  the 
Lord  :  my  Spirit  which  is  upon  thee,  and  ray  words  which  I  have 
put  in  thy  mouth,  shall  not  depart  out  of  thy  mouth,  nor  out  of  the 
mouth  of  thy  seed,  saith  the  Lord,  from  henceforth,  even  for  ever." 
Tsa.  lix.  21.  And  Christ  saith,  "  I  am  with  you  for  ever,  even  to 
the  end  of  the  world."  Matt,  xxviii.  20.  Also  this  is  a  sweet  com- 
fort, that  the  heirs  of  eternal  life  are  not  to  be  found  elsewhere, 
than  in  the  company  of  those  that  are  called ;  according  to  that 
saying,  "  Whom  he  hath  chosen,  them  he  hath  also  called."  Rom. 
viii.  30.  Let  not  therefore  men's  minds  go  astray,  beholding  this 
ragged  body  of  the  Church,  and  peradventure  dreaming,  that,  in 
other  places,  some,  which  do  not  know  the  Gospel,  are  notwith- 
standing holy,  and  the  dwelling-house  of  God ;  as  Fabius,  Scipio, 
Aristides,  and  such  like.  But  turn  thou  thine  eyes  hither  :  know  for 
a  certainty,  that,  in  this  company  of  those  which  are  called,  some  be 
chosen  ;  and  join  thyself  to  this  company  by  confession  and  invo- 
cation :  as  David  saith,  "  One  thing  have  I  desired  of  the  Lord,  and 
that   I   do   still   require,   that   I    may  dwell  in  the  house  nf  the  Lord 


OF    THE    HOLY    CATHOLIC    CHURCH.  233 

all  the  days  of  my  life,  to  behold  the  will  of  the  Lord,  and  to  visit 
his  temple."  Psalm  xxvii.  4. 

We  do  not  therefore  speak  of  the  Church,  as  if  we  should  speak 
of  Plato  his  Idea ;  but  we  speak  of  such  a  Church  as  may  be  seen 
and  heard,  according  to  that  saying,  "  Their  sound  is  gone  forth 
into  all  the  earth."  Rom.  x.  18.  The  Eternal  Father  will  have  his 
Son  to  be  heard  among  all  mankind ;  as  he  saith,  "  Hear  him  :" 
Mark  ix.  7.  and,  "  I  have  set  my  King  upon  the  holy  hill  of  Sion.  I 
will  declare  the  decree  :  The  Lord  said  to  me,  thou  art  my  Son,  this 
day  have  I  begotten  thee.  Be  wise  now  therefore,  ye  Kings."  Psalm 
ii.  6,  7  ;  10.  We  say,  therefore,  that  the  visible  Church  in  this  life 
is  a  company  of  those,  which  do  embrace  the  gospel  of  Christ,  and 
use  the  Sacraments  aright ;  wherein  God,  by  the  ministry  of  the 
Gospel,  is  effectual,  and  doth  renew  many  to  life  eternal.  And  yet 
in  this  company  there  be  many  which  are  not  holy,  but  do  agree 
together  concerning  the  true  doctrine  ;  as,  in  the  time  of  Mary,  these 
were  the  Church,  to  wit,  Zacharias,  Simeon,  Joseph,  Elizabeth,  Mary, 
Anna,  the  teachers,  and  many  other  who  agreed  with  them  in  the 
pure  doctrine,  and  did  not  hear  the  Sadducees  and  the  Pharisees,  but 
Zacharias,  Simeon,  Anna,  Maiy,  and  such  like,  &c.  For  even  when 
the  company  is  very  small,  yet  God  doth  reserve  some  remnants, 
whose  voice  and  confession  is  heard ;  and  he  doth  oftentimes  renew 
the  ministry,  according  to  that  saying:  "  Except  the  Lord  had  left 
a  seed  unto  us,  we  had  been  like  to  Sodom,"  &c.  Isa.  i.  9. 

Therefore  this  description,  taken  out  of  the  manifest  testimonies 
of  the  Scriptures,  doth  declare,  which  is  the  Church,  what  it  is,  and 
where  it  is.  We  may  not  doubt,  that  the  Church  is  tied  to  the 
Gospel :  as  Paul  saith,  "  If  any  man  teach  another  Gospel,  let  him 
be  accursed."  Gal.  i.  8.  And,  "My  sheep  hear  my  voice."  John 
X.  27.  And,  "  If  any  man  love  me,  he  heareth  my  word,  and  my 
Father  shall  love  him,  and  he  will  come  to  him,  and  will  dwell  with 
him."  John  xiv.  23.  And,  "  Sanctify  them  with  thy  word  :  thy 
word  is  truth."  John  xvii.  17.  Therefore  the  Sadducees,  the  Pha- 
risees, and  such  like  Bishops,  and  others  who  set  forth  another 
doctrine,  differing  from  the  Gospel,  and  do  obstinately  establish 
idolatr}',  are  no  members  of  the  Church  of  God,  although  they  hold 
a  title  and  dominions.  But  it  is  manifest,  that  our  adversaries  teach 
and  defend  another  kind  of  doctrine,  differing  from  the  Gospel  ; 
seeing  they  teach,  that  the  law  of  God  may  be  fulfilled  by  our  obe- 
dience in  this  hfe,  and  that  this  obedience  doth  deserve  remission 
of  sins :  also,  that  bv  this  obedience  men  are  made  righteous  before 


234  THE    TENTH    SECTIOX. 

God  :  also,  that  evil  concupiscence  is  not  sin,  nor  an  evil  repugnant 
to  the  law  of  God  :  also,  that  they  which  are  converted,  must  doubt 
whether  they  be  in  a  state  of  grace,  and  that  this  doubting  is  not 
sin  :  also,  that  dead  men  are  to  be  prayed  unto  :  also,  that  difference 
of  meats,  monastical  vows,  and  other  ceremonies,  chosen  without 
any  commandment  of  God,  are  the  service  of  God  :  also,  that  the 
sacrifice  in  the  mass  doth  deserve  the  remission  of  sins,  and  other 
things,  both  for  him  that  maketh  it,  and  also  for  others  that  are  alive 
or  dead ;  with  other  manifold  and  horrible  profanations  of  the 
Sacraments.  Also,  that  Bishops  may  appoint  services  of  God,  and 
that  the  violating  of  those  services,  which  are  appointed  by  them, 
is  mortal  sin  ;  also,  that  they  may  enjoin  the  law  of  single  life,  to 
any  degree  of  men  :  also,  that  the  rehearsal  of  all  and  every  offence 
is  necessary  to  the  obtaining  of  remission  of  sins  :  also,  that  canon- 
ical satisfactions  do  recompense  the  punishments  of  Purgatoiy  :  also, 
that  those  Synods,  wherein  the  Bishops  alone  do  give  their  judg- 
ment, cannot  err.  Also,  they  which  do  consecrate  oils,  and  other 
things,  without  the  commandment  of  God,  and  do  attribute  there- 
unto a  divine  power  against  sins,  and  devils,  and  diseases  :  also,  they 
which  allow  of  prayers  made  to  certain  images,  as  though  there 
were  more  help  there  to  be  had  :  also,  they  which  do  kill  honest 
men,  only  for  that  they  dislike  these  errors,  and  do  profess  the 
truth  :  these  things,  seeing  they  be  altogether  heathenish  and  ido- 
latrous, it  is  manifest  that  the  maintainers  thereof  are  not  mem- 
bers of  the  Church,  but  do  rule  and  have  sovereignty,  as  the 
Pharisees  and  Sadducees  did.  Nevertheless,  there  have  been,  are,  and 
shall  be  in  the  Church  of  God,  such  men  as  do  keep  the  foundation, 
although  some  have  had,  have,  and  shall  have  more  light,  and  others 
less.  And  sometimes  also  even  the  very  saints  do  build  stubble 
upon  the  foundation ;  especially  seeing  that  the  misery  of  these 
times  doth  not  suffer  those,  which  have  the  beginnings  of  faith,  to 
be  instructed,  and  to  confer  with  the  better  learned.  Yet  these  are 
in  the  number  of  those,  whom  the  Lord  commandeth  to  be  spared  ; 
who  sigh,  and  are  sorry,  because  that  errors  are  established.  Ezek. 
ix.  4. 

Therefore,  chiefly  by  the  word  of  doctrine,  we  may  and  ought  to 
judge,  which  and  where  the  true  Church  is ;  which,  by  the  word 
of  true  doctrine,  and  then  by  the  lawful  use  of  the  Sacraments, 
is  distinguished  from  other  nations.  And  what  is  the  word  of 
true  doctrine,  the  writings  of  the  Prophets  and  Apostles,  and  the 
Creeds,  do  declare.     In  these  the  doctrine  is  not  doubtful  touching 


OF    THE    HOLY    CATHOLIC    CHURCH,  235 

the  foundation  ;  to  wit,  touching  the  Articles  of  faith,  the  essence 
and  will  of  God,  the  Son  the  Reedeemer,  the  law,  the  promises,  the 
use  of  the  Sacraments,  and  the  ministry.  And  it  is  manifest,  that 
it  is  not  permitted  to  any  creature,  not  to  Angels,  not  to  men,  to 
change  that  doctrine  which  is  delivered  of  God. 

Now  what  the  Church  is,  the  Son  of  God  sheweth,  saying,  "My 
kingdom  is  not  of  this  world."  John  xviii.  36.  Also,  "As  my 
Father  sent  me,  so  do  I  send  you."  John  xx.  21.  By  the  voice  of 
the  ministers  of  the  Gospel  an  eternal  Church  is  gathered  to  God ; 
and,  by  this  voice,  God  is  eflfectual,  and  tumeth  many  to  himself. 
This  exceeding  great  benefit  of  God  we  ought  to  acknowledge,  and 
thankfully  to  extol.  And  although  the  Church  be  a  company,  that 
may  be  seen  and  heard,  yet  it  is  to  be  distinguished  from  political 
empires,  or  those  that  bear  the  sword.  Bishops  have  not  authority, 
by  the  law  of  God,  to  punish  the  disobedient,  neither  do  they 
possess  the  kingdoms  of  the  world.  And  yet  in  the  Church  there  is 
an  order,  according  to  that  saying,  "  He  ascendeth,  he  giveth  gifts 
to  men,  Apostles,  Prophets,  Evangelists,  Pastors,  and  Teachers." 
1  Cor.  xii.  28.  The  Son  of  God  is  the  High  Priest,  anointed  of 
the  Eternal  Father,  who,  that  the  Church  might  not  utterly  perish, 
hath  given  unto  it  ministers  of  the  Gospel,  partly  called  immediately 
by  himself,  as  the  Prophets  and  Apostles,  partly  chosen  by  the 
calling  of  men.  For  he  doth  both  allow  of  the  choice  of  the 
Church,  and,  of  his  infinite  goodness,  he  is  efi'ectual,  even  when  the 
Gospel  doth  sound  from  such  as  are  chosen  by  the  voices  or  in  the 
name  of  the  Church. 

Therefore  we  do  retain  in  our  Churches  •  also  the  public  rite  of 
Ordination,  whereby  the  ministry  of  the  Gospel  is  commended  to 
those  that  are  truly  chosen ;  whose  manners  and  doctrine  we  do 
first  thoroughly  examine.  And  touching  the  worthiness  of  the 
ministry,  we  do  faithfully  teach  our  Churches.  No  greater  thing 
can  be  spoken,  than  that  which  the  Son  of  God  saith  :  "  As  my 
Father  sent  me,  so  do  I  send  you."  John  xx.  21.  He  also  declareth 
what  commandments  he  giveth,  "  Preach  ye  the  Gospel :"  Mark  xvi. 
15.  and  he  afiirmeth,  that  he  will  be  efi'ectual  by  their  voice,  as  the 
Father  sheweth  himself  to  be  efi'ectual  by  the  Son.  John  xvii.  18, 
19.  Also,  we  set  before  men  the  commandments  of  God  :  "  He  that 
heareth  you,  heareth  me  :  and  he  that  depiseth  you,  despiseth  me." 
Luke  x.  16.  Also,  "  Obey  them  that  have  the  oversight  of  you." 
Heb.  xiii.  17.  And  yet  these  sayings  do  not  erect  a  kingdom 
without  the  Gospel :    but  they  command  an  obedience  which  is  due 


236  THE    TENTH    SECTION. 

to  the  voice  of  the  Gospel.  And  these  things  pertain  to  the 
ministry :  To  teach  the  Gospel,  to  administer  the  Sacraments,  to 
give  ahsolution  to  them  that  ask  it,  and  do  not  persevere  in  manifest 
offences  ;  to  ordain  Ministers  of  the  Gospel,  being  rightly  called 
and  examined  ;  to  exercise  the  judgments  of  the  Chm'ch,  after  a 
lawful  manner,  upon  those  which  are  guilty  of  manifest  crimes  in 
manners  or  in  doctrine  ;  and  to  pronounce  the  sentence  of  excom- 
munication* against  them  that  are  stubborn,  and  again  to  absolve 
and  pardon  them  that  do  repent.  That  these  things  may  be  done 
orderly,  there  be  also  Consistories  appointed  in  our  Churches. 

We  said,  in  the  description  of  the  Church,  that  there  be  many 
in  this  visible  Church,  which  be  not  holy,  who  notwithstanding,  in 
outward  profession,  do  embrace  the  true  doctrine.  We  condemn 
the  Donatists,  who  feigned  that  their  ministry  is  not  effectual,  which 
are  not  holy.  Also  we  condemn  that  Anabaptistical  filth,  which 
feigned  that  to  be  the  visible  Church,  wherein  all  are  holy.  And 
we  confess  that  we  ought  so  to  think  of  the  visible  Church  in  this 
life,  as  our  Lord  saith  :  "  The  kingdom  of  God  is  like  unto  a  draw- 
net,  cast  into  the  sea,  wherein  fishes  are  gathered,  both  good  and 
bad."  Matt.  xiii.  47,  But  yet  they  which  become  enemies  to  the 
true  doctrine,  cease  to  be  members  of  this  visible  congregation, 
according  to  this  saying  :  "  If  any  man  teach  another  Gospel,  let 
him  be  accursed."   Gal.  i.  8. 

XI. — From  the  Confession  of  Wirtemburg. 
Article  31.  Of  the  Chief  Bishop . 
There  be  those  that  attribute  this  to  the  Bishop  of  Rome,  that  he 
is  the  head  of  the  Universal  Church,  and  that  he  hath  power  in 
earth,  not  only  to  ordain  civil  kingdoms,  and  to  govern  all  Eccles- 
iastical persons  and  matters,  but  also  to  command  the  angels  in 
heaven,  to  deliver  souls  out  of  Purgatory,  and  to  bless  or  deliver 
whom  it  pleaseth  him.  Now  we  acknowledge,  that  if  the  Bishop 
of  Rome  were  a  godly  man,  and  did  teach  the  Gospel  of  Christ, 
according  to  the  writings  of  the  Prophets  and  Apostles,  then  he  had 
a  ministry  of  high  authority  in  this  earth  ;  to  wit,  a  ministry  of 
remitting  and  retaining  sins  ;  than  which  ministry  there  is  nothing 
greater  or  more  excellent  in  this  earth.  But  he  alone  hath  not  this 
ministry,  but  he  hath  it  in  common  with  all  those,  who,  by  a  lawful 

*  Look  before,  in  the  third  obsei  vatiori  iii)oii  the  Confession  of  Bohemia,  in 
this  same  Section. 


Ol-    THE     HOLY    CATHOLIC    CHURCH.  237 

calling,  do  preach  the  gospel  of  Christ.  For  the  ministry  of  remit- 
ting or  retaining  sins,  which  otherwise  is  called  "  the  Key  of 
the  kingdom  of  heaven,"  Matt.  xvi.  19.  is  not  given  to  the  free 
power  of  the  person  of  men  :  but  it  is  so  nearly  annexed  to  the 
word  of  the  Gospel,  that  so  many  as  do  preach  the  Gospel  may 
truly  be  said  to  remit  and  to  retain  sins  ;  to  wit,  to  remit  their  sins, 
who  by  faith  do  receive  the  Gospel  ;  to  retain  theirs,  that  do 
contemn  the  Gospel.  "  Preach  the  Gospel  to  every  creature  :  he 
that  will  believe,  and  be  baptized,  shall  be  saved  ;  but  he  that  will 
not  believe,  shall  be  damned."  Mark  xvi.  15,  16.  Hilary  saith  : 
'  The  Father  revealed  it  to  Peter,  that  he  should  say,  Thou  art  the 
Son  of  God.  Therefore  upon  this  rock  of  confession  is  the  Church 
builded.  This  faith  is  the  foundation  of  the  Church :  whatsoever 
this  faith  shall  loose  or  bind  in  earth,  shall  be  loosed  or  bound  in 
heaven'  De  Trinitate.  Lib.  6.  Chrysostom  saith  :  '  They  which 
bear  the  keys,  be  the  Priests ;  to  whom  the  word  of  teaching,  and 
of  interpreting  the  Scriptures,  is  committed.  Now  the  key  is  the 
word  of  the  knowledge  of  the  Scriptures ;  by  which  key  the  truth  is 
opened  to  men.'  Augustine  saith  :  '  These  keys  did  he  give  to  the 
Church,  that  whatsoever  it  looseth  in  earth,  should  be  loosed  in 
heaven  :  to  wit,  that,  whosoever  would  not  believe  that  his  sins 
are  forgiven  him  in  the  Church,  they  should  not  be  forgiven  to  him  ; 
but  whosoever  should  believe,  and,  being  corrected,  should  turn  from 
his  sins,  he,  being  placed  in  the  lap  of , the  Church,  should  by  the  same 
faith  and  correction  be  healed.'  De  Doctrinu  Christ.  Lib.  1.  Cap.  18. 
Ambrose  saith,  '  Sins  are  remitted  by  the  word  :  whereof  the  Levite 
is  the  interpreter  or  expounder.'  Bernard  saith  :  '  The  true  suc- 
cessor of  Paul  wiU  say  with  Paul,  2  Cor.  i.  24.  "  Not  that  we 
have  dominion  over  your  faith  :  but  we  are  helpers  of  your  joy." 
The  heirs  of  Peter  will  hear  Peter  saying,  1  Pet.  v.  3.  "  Not  as 
though  ye  were  Lords  over  God's  heritage,  but  that  ye  may  be  en- 
samples  to  the  flock."  '  In  Epistola  ad Evg.  Thomas  saith  :  'Because 
the  Church  is  founded  upon  faith  and  the  Sacraments,  therefore  it 
doth  not  pertain  to  the  Ministers  of  the  Church  to  make  new 
Articles  of  faith,  or  to  set  apart  those  which  are  made ;  neither  to 
appoint  new  Sacraments,  or  to  take  away  those  which  are  appointed  : 
but  this  is  proper  to  that  excellency  of  power,  which  is  due  to 
Christ  alone,  who  is  the  foundation  of  the  Church.  And  therefore, 
as  the  Pope  cannot  dispense,  that  any  one  may  be  saved  without 
Baptism,  so  can  he  not  dispense  with  any  to  be  saved  without 
Confession,  because  that  it  bindeth  bv  force  of  a  Sacrament.'  In 


238  THE  TENTH    SECTION. 

Summa  sua,  parte  3.  in  addit.  qu.  6.  art.  6.  And  although  Thomas 
have  his  opinions  touching  Confession,  yet  this  which  he  saith,  '  It 
doth  not  pertain  to  the  Ministers  of  the  Church  (among  whom  he 
reckoneth  the  Pope)  to  make  new  Articles  of  Faith,  and  to  appoint 
new  Sacraments,'  is  indeed  an  Apostolic  and  Catholic  judgment. 
For  no  other  ministry  doth  pertain  to  the  Ministers  of  the  Church, 
which  have  their  calling  from  Christ,  than  that  which  we  mentioned 
before,  and  which  the  Apostles  of  Christ  themselves  did  execute, 
touching  the  remitting  and  retaining  of  sins.  Therefore  if  any 
thing  more  than  this  ministry  be  attributed  to  the  Bishop  of  Rome, 
this  is  either  given  unto  him  by  man's  ordinances,  or  else  it  is 
feigned  by  the  Monks  and  other  flatterers,  against  the  authority  of 
the  word  of  God. 

Article  32.  0/  the  Church. 
We  believe  and  confess: — 1.  That  there  is  one  holy  Catholic 
and  Apostolic  Church,  according  to  the  Creed  of  the  Apostles,  and 
the  Nicene  Creed.  2.  That  this  Church  is  so  governed  of  the 
Holy  Ghost,  that,  although  he  suffer  it  to  be  weak  in  this  earth,  yet 
he  doth  always  preserve  it,  that  it  do  not  perish  either  by  errors  or 
by  sins.  3.  That  in  this  world  many  naughty  men  and  hypocrites 
are  mingled  with  this  Church.  4.  That  these  naughty  men  and 
hypocrites,  if  by  a  lawful  calling  they  shall  take  upon  them  the 
ministry  of  the  Church,  shall  nqt  of  themselves  any  whit  hinder  the 
truth  of  the  Sacraments,  except  they  pervert  the  ordinance  of  Christ, 
and  teach  wicked  things.  5.  That  in  this  Church  there  is  true  re- 
mission of  sins.  6.  That  this  Church  hath  authority  to  bear  witness 
of  the  holy  Scripture.*  7.  That  this  Church  hath  authority  to  judge 
of  all  doctrines,  f  according  to  that,  "  Try  the  spirits,  whether  they 

*  This  authority  and  right,  understand  in  this  respect;  that  the  true  Church 
of  God,  discerning  the  Canonical  books  of  the  Scripture  from  all  others, 
teacheth  and  defendeth,  that  nothing  is  to  be  added  to  or  taken  from  the 
ancient  Canon  either  of  the  Hebrew  or  the  Christian  Scriptures. 

f  To  this  we  yield,  with  these  cautions.  First,  that  in  the  judging  of  con- 
troversies, not  any  judges  whatsoever  do  take  unto  themselves  the  name  of  the 
Church  :  but  that,  as  the  matter  and  importance  of  the  cause  doth  require, 
judges,  lawfully  chosen,  whether  more  or  fewer,  whether  in  an  ordinary 
assembly  of  a  particular  Church,  or  in  a  more  general  Convocation,  ordinary 
or  extraordinary,  provincial  or  general,  be  appointed  to  judge  of  the  matter. 
Secondly,  that  there  be  free  audience,  and  free  suffrages.  Thirdly,  that  all 
controversies  be  determined  out  of  the  word  of  God  alone ;  yet  so  as  the 
judgments  of  the  Fathers  be  not  condemned,  but  laid  to  the  only  rule  of  God's 


OF    THE    HOLY    CATHOLIC    CHURCH.  239 

be  of  God:"  1  John  iv.  1.  and,  "Let  the  other  judge."  1  Cor. 
xiv.  29.  8.  That  this  Church  hath  authority  to  interpret  the 
Scripture. 

But  where  this  Church  is  to  be  sought,  and  whether  her  authority 
be  hmited  within  certain  bounds,  divers  men  do  judge  diversly.  But 
we  think  that  men  are  to  judge,  by  the  authority,  both  of  the  holy 
Scripture,  and  also  of  the  ancient  Fathers,  that  the  true  Catholic  and 
Apostolic  Church  is  not  tied  to  one  certain  place  or  nation,  nor  to 
one  certain  kind  of  men  ;  but  that  it  is  in  that  place  or  nation,  where 
the  Gospel  of  Christ  is  sincerely  preached,  and  his  Sacraments 
rightly  administered,  according  to  Christ  his  institution.  It  is 
written,  "  I  have  said,  ye  are  gods  :  he  called  them  gods,  unto  whom 
the  word  of  God  was  given,"  &c  :  John  xxxiv.  35.  therefore  there 
is  the  people  or  Church  of  God,  where  the  word  of  God  is  preached. 
"  Now  ye  are  clean,  through  the  word  which  I  have  spoken  to  you  :" 
John  XV.  3.  therefore  the  word  of  Christ,  which  is  the  Gospel,  doth 
declare  where  that  Church  is,  which  is  clean  in  the  sight  of  God. 
"  The  Gospel  is  the  power  of  God  to  salvation,  to  every  one  that 
believeth :"  Rom.  i.  16.  therefore,  where  the  Gospel  is,  which  is 
acknowledged  by  faith,  there  God  hath  his  Church,  wherein  he  is 
effectual  unto  eternal  life.  Chrysostom,  in  his  Comme7itaries  upon 
Matthew,  saith  :  'Therefore  at  this  time  all  Christians  must  go  to 
the  Scriptures  :  because  that,  at  this  time,  since  heresy  possessed 
those  Churches,  there  can  be  no  trial  of  true  Christianity,  neither 
can  there  be  any  other  refuge  for  Christians,  that  would  willingly 
know  the  truth  of  faith,  but  only  the  Divine  Scriptures.'  And  a 
little  after,  '  Therefore,  he  that  will  know  which  is  the  true  Church 
of  Christ,  whence  may  he  know  it,  but  only  by  the  Scriptures  .''  Cap. 
24.  Horn.  49.  Augustine  saith  :  '  In  the  Scriptures  we  have 
learned  Christ ;  in  the  Scriptures  we  have  learned  to  know  the 
Church  :  these  Scriptures  we  have  in  common :  why  do  we  not  in 
them  retain  in  common  both  Christ  and  the  Church  ?'  Tom.  ii. 
Epist.    166.     And  again:     '  It  is  a  question  between  us  and  the 


word,  according  as  they  themselves  would  have  us  to  do.  Now  the  Church  is 
said  to  judge  of  doctrine  ;  not  that  it  is  above  the  truth  of  the  doctrine,  or  that 
the  doctrine  is  therefore  true,  because  the  Church  hath  so  judged :  but  inas- 
much  as  the  Church,  being  taught  and  confirmed  out  of  the  word  by  the  Holy 
Ghost,  doth  acknowledge  and  hold  fast,  and  teach  men  to  hold  fast,  the  true 
doctrine ;  and  condemneth,  and  rejecteth,  and  teacbeth  to  reject,  all  other 
strange  doctrines. 


240  THE    TENTH    SECTION. 

Donatists,  where  the  Church  is.  What  then  shall  we  do  ?  Shall 
we  seek  the  Church  in  our  own  words,  or  in  the  words  of  her  Head, 
in  our  Lord  Jesus  Christ  ?  I  think  that  we  ought  to  seek  it  rather  in 
His  words,  who  is  the  truth,  and  doth  best  of  all  l<now  his  own 
body.'  Tom.  vii.  in  Epist.  contra  Epist.  Petiliani  Donatistcc. 
Cap.  2,  3,  4. 

Now  that  which  is  affirmed,  that  the  Church  hath  authority  to 
bear  witness  of  the  holy  Scripture,  to  interpret  the  Scripture,  and  to 
judge  of  all  doctrines  ;  it  is  not  so  to  be  understood,  that  the  Church 
hath  absolute  authority  to  determine  what  she  listeth,  and  also,  if  it 
please  her,  to  change  the  Scripture,  and  to  feign  a  new  doctrine,  and 
to  appoint  new  worships  of  God  :  but  that  the  Church,  as  the  spouse 
of  Christ,  ought  to  know  the  voice  of  her  husband,  and  that  she 
hath  received  of  her  husband  a  certain  rule,  to  wit,  the  Prophetical 
and  Apostolical  preaching,  confirmed  by  miracles  from  heaven, 
according  to  the  which  she  is  bound  to  interpret  those  places  of  the 
Scripture  which  seem  to  be  obscure,  and  to  judge  of  doctrines. 
"  Thy  word  is  a  light  unto  my  feet."  Ps.  cxix.  105.  "  Having  gifts 
that  be  divers,  according  to  the  grace  that  is  given  unto  us,  whether 
we  have  prophecy,  according  to  the  proportion  of  faith,"  &c.  Rom. 
xii.  6.  "  We  have  a  more  sure  word  of  the  Prophets,  to  the  which 
ye  do  well  that  ye  take  heed,  as  unto  a  light  that  shineth  in  a  dark 
place,"  &c.  2  Pet.  i.  19.  Origen,  vpon  Jeremiah,  Hom.  1;  'It  is 
necessary  for  us  to  call  the  Holy  Scriptures  to  witness  :  for  our 
meanings  and  interpretations  have  no  credit,  without  these  wit- 
nesses.' Jerome,  upon  Matthew  xxiii  ;  '  That  which  is  spoken  with- 
out authority  of  the  Scriptures,  is  as  easily  contemned,  as  it  is 
spoken.'  And  Augustine  saith,  'This  controversy  seeketh  a  judge  : 
therefore  let  Christ  judge,  and  let  him  shew  what  thing  it  is  that  his 
death  doth  profit.  "  This,"  saith  he,  Mark  xiv.  24.  "  is  my  blood." 
And,  a  little  after,  '  Together  with  him  let  the  Apostle  judge,  because 
that  Christ  himself  also  speaketh  in  the  Apostle.  He  crieth  out  and 
saith,  touching  God  the  Father,  Rom.  viii.  32.  "  He  which  spared 
not  his  own  Son  ;"  &c.  De  Nupt.  et  Concupisc.  Lib.  2.  Cap.  23. 
Wherefore  the  Church  hath  so  far  authority  to  judge  of  doctrine, 
that,  notwithstanding,  she  must  keep  herself  within  the  bounds  of 
the  holy  Scripture,  which  is  the  voice  of  her  husband,  from 
which  voice  it  is  not  lawful  for  any  man,  no  not  for  Angel,  to 
depart. 


THK    HOLY    CATHOLIC    CHURCH.  241 

XII.  —  From  the  Confes.sion  op  Sukvelaxd. 
Article  15.      0/  the  Church. 

Furthermore  we  will  shew  what  is  taught  among  us,  both  touch- 
ing the  Christian  Church,  and  also  touching  the  holy  Sacraments. 
And  touching  the  Church,  this  is  it  that  we  teach.  The  Church,  or 
congregation  of  Christ,  (which  as  yet  is  in  this  world,  as  a  stranger 
from  God,)  is  the  fellowship  and  company  of  those,  which  addict 
themselves  to  Christ,  and  do  altogether  trust  and  rest  in  his  protec- 
tion :  among  whom  notwithstanding  many  shall  be  mingled,  even  to 
the  end  of  the  world,  who,  although  they  profess  the  Christian  faith, 
yet  they  have  it  not  indeed.  This  hath  our  Lord  taught  sufficiently, 
by  the  parable  both  of  the  cockle,  and  of  the  net  cast  into  the  sea,  in 
the  which  the  bad  fishes  are  caught  with  the  good.  Matt.  xiii.  4 — 7. 
Also,  by  the  parable  of  the  king,  inviting  all  men  to  the  marriage  of 
his  soDj  and  afterward  casting  him  out,  bound  hand  and  foot, 
into  utter  darkness,  which  had  not  a  wedding  garment.  Matt.  xxii. 
13.  Now,  those  places  of  Scripture,  wherein  the  congregation  of 
Christ  is  commended  to  be  "  the  spouse  of  Christ,  for  the  which  he 
hath  given  himself;"  Eph.  v.  25.  "the  house  of  God,  the  pillar  and 
ground  of  truth  ;"  1  Tim.  iii.  15.  also,  "  the  holy  hiU  of  Sion,  the  city 
of  the  li\'ing  God,  the  heavenly  Jerusalem,  and  congregation  of  the 
first-born,  which  are  written  in  heaven  ;"  Heb.  xii.  22,  23.  I  say,  all 
these  places  of  Scripture  do  properly  pertain  to  them,  who  for  their 
sincere  faith  are  truly,  and  in  the  sight  of  God,  reckoned  among  the 
children  of  God.  For  seeing  that  in  these  alone  the  Lord  doth  fully 
reign,  these  only,  if  we  will  speak  properly,  are  called  the  Church  of 
Christ,  and  the  communion  of  saints.  In  which  sense  also  the  name 
of  the  Church  is  expounded  in  the  common  Articles  of  faith;  those 
false  Christians  being  excluded,  which  are  mingled  amongst  them. 
Furthermore,  the  Holy  Ghost  himself  doth  govern  this  Church  or 
congregation;  and  Christ  also  remaineth  with  it,  even  to  the  end  of 
the  world,  and  doth  sanctify  it,  that  at  the  length  "  he  may  present  it 
unto  himself  without  spot  or  wrinkle;"  as  it  is  said,  Ephes.  v.  26,  27. 
Also  this  is  that  Church  which  all  men  are  commanded  to  hear,  and 
he  that  will  not  hear  her,  is  to  be  counted  as  an  heathen  and 
publican. 

And  although  that,  whereby  this  Congregation  hath  obtained  to  be 
called  the  Church  and  company  of  Christ,  (to  wit,  faith  itself,)  can- 
not be  seen ;  yet  the  fruits  of  that  faith  may  be  seen  and  known,  and 
of  them  a  certain  Christian  conjecture  be  taken.     These  fruits  be 

R 


242  THE    TENTH    SECTION. 

chiefly,  a  bold  profession  of  faith,  a  true  love  offering  itself  to  do 
humble  service  to  all  men,  and  a  contempt  of  all  things.  Seeing, 
therefore,  that  these  be  the  proper  fruits,  wheresoever  the  holy 
Gospel  and  the  Sacraments  be  exercised,  thereupon  it  may  easily  be 
known,  where  and  who  be  the  Christian  Church ;  so  much  as  is 
necessary  for  us  to  preserve  among  us  the  Christian  communion,  and 
that  in  the  same  we  may  be  instructed,  admonished,  and  help  one 
another,  according  to  the  commandment  of  Christ 

Furthermore,  seeing  this  congregation  is  the  very  kingdom  of 
God,  wherein  all  things  ought  to  be  appointed  in  the  best  order,  she 
hath  all  kind  of  offices  and  ministers.  For  she  is  the  body  of  Christ 
himself,  compacted  of  many  members,  whereof  every  one  hath  its 
proper  work.  Therefore  whosoever  do  faithfully  discharge  such 
functions,  and  do  earnestly  labour  in  the  word  and  doctrine,  they  do 
represent  the  Church,  and  may  do  all  things  in  the  name  thereof;  so 
that  whosoever  shall  either  despise  them,  or  refuse  to  hear  them,  he 
may  worthily  be  said  to  despise  the  Church  itself. 

Now  with  what  spirit,  or  with  what  spiritual  authorit}',  we  do 
believe  that  they  are  furnished,  we  have  declared  before  out  of  most 
firm  foundation  of  the  Scripture;  where  we  shewed,  what  we  thought 
of  the  spiritual,  or  ecclesiastical,  offices  and  dignity.  For  they  can- 
not by  any  means  represent  the  Church  of  Christ,  or  do  any  thing 
in  the  name  thereof,  which  are  not  Christ's;  and  who  therefore  pro- 
pound no  Christian  things,  but  whatsoever  is  contrary  to  the  doctrine 
of  Christ.  For  although  it  may  be,  that  even  the  wicked  may  teach 
some  good  thing,  and  may  also  prophesy  in  the  name  of  Christ; 
(after  their  example,  to  whom  the  Lord  himself  doth  witness  that  he 
will  once  in  time  to  come  say,  that  he  never  knew  them  :  Matt.  vii. 
23.)  yet  it  cannot  be  that  they  discharge  the  duties  of  the  Church 
of  Christ,  and  are  to  be  heard  in  his  stead,  which  do  not  propound 
the  voice  of  their  husband  Christ,  although  otherwise  they  should 
think  aright  of  faith,  and  be  counted  amongst  the  members  of  the 
Church  ;  as  it  doth  oftentimes  fall  out,  when  as  the  very  children  of 
God  are  wrapped  in  errors,  and  do  also  publish  the  same.  For  the 
Church  of  Christ  is  wholly  addicted  to  Christ  himself.  Therefore 
that  cannot  be  counted  a  doctrine,  precept,  or  commandment  of  the 
true  Church,  except  it  be  the  same  with  the  doctrine,  precept,  and 
commandment  of  Christ  himself.  And  whosoever  propoundeth  any 
other  thing  in  her  name,  (although  he  were  an  Angel  from  heaven,) 
he  is  not  to  be  heard :  as  also  the  Church  in  those  things  dotli 
represent  nothing  less  than  the  Church  of  Christ. 


THE    ELEVENTH    SECTION.       OF    THE    MINISTERS,    &C.  243 

This  is  our  doctrine*  concerning  the  Church  of  Christ,  and  these 
are  the  passages  cited  of  the  testimonies  of  Scripture,  on  which  the 
doctrine  of  the  Church  depends. 


THE    ELEVENTH    SECTION. 

OF  THE  MINISTERS   OF  THE   CHURCH,    AND  OF  THEIR 
CALLING  AND  OFFICE. 

I.  —  From  the  latter  Confession  of  Helvetia. 

Chapter  18.      Of  the  Ministers  of  the  Church,  their  Institution,  and 

Offices. 
God  hath  always  used  his  Ministers,  for  the  gathering  or  erecting 
of  a  Church  to  himself,  and  for  the  governing  and  preservation  of 
the  same ;  and  still  he  doth,  and  always  will,  use  them,  so  long  as 
the  Church  remaineth  on  the  earth.  Therefore  the  first  beginning, 
institution,  and  office  of  the  Ministers,  is  a  most  ancient  ordinance  of 
God  himself,  not  a  new  device  appointed  by  men.  True  it  is,  that 
God  can,  by  his  power,  without  any  means,  take  unto  himself  a 
Church  from  amongst  men ;  but  he  had  rather  deal  with  men  by  the 
ministr}'  of  men.  Therefore  INIinisters  are  to  be  considered,  not  as 
Ministers  by  themselves  alone,  but  as  the  Ministers  of  God,  even 
such  as  by  whose  means  God  doth  work  the  salvation  of  mankind. 
For  which  cause  w'e  give  counsel  to  beware,  that  we  do  not  so 
attribute  the  things  that  appertain  to  our  conversion  and  instruction 
unto  the  secret  virtue  of  the  Holy  Ghost,  that  we  make  frustate  the 
Ecclesiastical  Ministry.  For  it  behoveth  us  always  to  have  in  mind 
the  words  of  the  Apostle,  "  How  shall  they  believe  in  him,  of  whom 
they  have  not  heard  ?  and  how  shall  they  hear  without  a  preacher  ? 
Therefore  faith  is  by  hearing,  and  hearing  by  the  word  of  God." 
Rom.  X.  14;  17.  And  that  also  which  the  Lord  saith,  in  the 
Gospel,  "  Verily,  verily,  I  say  unto  you,  he  that  receiveth  those  that 
I  shall  send,  receiveth  me ;  and  he  that  receiveth  me,  receiveth  him 
that  sent  me."  John  xiii.  20.  Likewise  what  a  man  of  Macedonia, 
appearing  in  a  vision  to  Paul  being  then  in  Asia,  said  unto  him ; 

*  The  concluding  paragraph  is  omitted  in  both  editions  of  the  Translation, 
but  is  here  restored  from  the  Latin  Harmony. — ■EDrroR. 

H  2 


244  THE    ELEVENTH    SECTION. 

"  Come  into  Macedonia,  and  help  us."  Acts  xvi.  9.  And  in  another 
place  the  same  Apostle  saith,  "We  together  are  God's  labourers ; 
and  ye  are  his  husbandry,  and  his  building."  1  Cor.  iii.  9.  Yet,  on 
the  other  side,  we  must  take  heed,  that  we  do  not  attribute  too  much 
to  the  Ministers  and  Ministry  :  herein  remembering  also  the  words 
of  our  Lord  in  the  Gospel,  "No  man  cometh  to  me,  except  the  Fa- 
ther, which  hath  sent  me,  draw  him :"  John  vi.  44.  and  the  words 
of  the  Apostle,  "  Who  then  is  Paul,  and  who  is  ApoUos,  but  the 
Ministers  by  whom  ye  believed ;  and  as  the  Lord  gave  unto  every 
one  ?  Therefore  neither  is  he  that  planteth  any  thing,  nor  he  that 
watereth,  but  God  that  giveth  the  increase."  1  Cor.  iii.  5 ;  7. 
Therefore  let  us  believe  that  God  doth  teach  us  by  his  word,  out- 
wardly, through  his  Ministers,  and  doth  inwardly  move  and  persuade 
the  hearts  of  his  elect  unto  behef  by  his  Holy  Spirit:  and  that 
therefore  we  ought  to  render  all  the  glory  of  this  whole  benefit  unto 
God.  But  we  have  spoken  of  this  matter  in  the  First  Chapter  of 
this  our  Declaration. 

God  hath  used  for  his  Ministers,  even  from  the  beginning  of  the 
world,  the  best  and  most  eminent  men  in  the  world ;  (for  howsoever 
divers  of  them  were  but  simple  for  worldly  wisdom  or  philosophy, 
yet  surely  in  true  divinity  they  were  most  excellent ;)  namely,  the 
Patriarchs,   to  whom  he  spake  very  often  by  his  Angels.     For  the 
Patriarchs  were  the  Prophets  or  Teachers  of  their  age,  whom  God  for 
this  purpose  would  have  to  live  many  years,  that  they  might  be  as  it 
were  Fathers,  and  lights  of  the  world.     After  them  followed  Moses, 
together  with  the  Prophets,  that  were  most  famous  throughout  the 
whole  world.     Then,  after  all  these,  our  heavenly  Father  sent  his 
only-begotten  Son,  the  most  absolute  and  perfect  Teacher  of  the 
world  ;  in  whom  is  hidden  the  wisdom  of  God,  and  from  him  derived 
unto  us  by  that  most  holy,  perfect,  and  pure  of  all  doctrine.     For 
he  chose  unto  himself  disciples,  whom  he  made  Apostles  :    and  they, 
going  out  into  the  whole  world,  gathered  together  Churches  in  all 
places  by  the  preaching  of  the  Gospel.     And  afterward  they  ordained 
Pastors   and    Teachers  in   all   Churches,  by  the   commandment    of 
Christ ;  who,  by  such  as  succeeded  them,  hath  taught  and  governed 
the  Church  unto  this  day.     Therefore,  as  God  gave  unto  his  ancient 
people  the  Patriarchs,  together  with  Moses  and  the  Prophets  :  so 
also  to  his  people  under  the  new  covenant  he  hath  sent  his  only- 
begotten  Son,  and,  with  him,   the  Apostles  and  Teachers  of  this 
Church. 

Furthermore,  the  Ministers  of  the  new  covenant  are  termed  by 


OF    THK    MINISTERS    OF    THE    CHURCH,    &C.  245 

divers  names;  for  they  are  called  Apostles,  Prophets,  Evangelists, 
Bishops,  Elders,  Pastors,  and  Teachers.   1  Cor.  xii.  28.  Ephes.  iv.  11. 
The  Apostles  remained  in   no  certain  place,  but  gathered  together 
divers  Churches  throughout  the  whole  world  :  which  Churches  when 
they  were  once  established,  there  ceased  to  be  any  more  Apostles, 
and  in  their  places  were  particular  Pastors  appointed  in  every  Church. 
The  Prophets  in  old  time  did  foresee  and  foretell  things  to  come ; 
and  besides  did  interpret  the  Scriptures  :    and  such  are  found  some 
amongst  us  at  this  day.*    They  were  called  Evangelists,  which  were 
the  penners  of  the  history  of  the  Gospel,  and  were  also  preachers  of 
the  Gospel  of  Christ  ;t  as  the  Apostle   Paul  giveth  in  charge  unto 
Timothy,    "to  fulfil  the   work  of   an  Evangelist."    2   Tim.   iv.   5. 
Bishops  +  are  the  overseers  and  the  watchmen  of  the  Church,  which 
distribute  food  and  other  necessities   to   the  Church.     The  Elders 
are    the    ancients,    and    as   it  were   the  Senators  and    Fathers    of 
the  Church,    governing  it  with  wholesome   counsel.     The    Pastors 
both  keep  the  Lord's  flock,  and  also  provide  things  necessary  ||   for 
it.       The   Teachers    do   instruct,    and    teach    the    true   faith    and 
godliness. 

Therefore  the  Church  Ministers  that  now  are,  may  be  called 
Bishops,  Elders,  Pastors,  and  Teachers.  But  in  process  of  times 
there  were  many  more  names  of  Ministers  brought  into  the  Church. 
For  some  were  created  Patriarchs,  others  Archbishops,  others  Suff- 
ragans ;  also,  Metropolitans,  Archdeacons,  Deacons,  Subdeacons, 
Acolytes,  Exorcists,   Choristers,   Porters,  and  I   know  not  what  a 

*  To  wit,  interpreters  of  the  Scriptures,  tbat  are  endued  with  a  special 
gift  of  the  Spirit  thereunto.  For  as  touching  the  visions  of  Prophets,  and 
those  extraordinary  motions  and  inspirations  of  the  Holy  Spirit,  this  gift,  as 
also  the  gift  of  tongues  and  of  healings,  being  fitted  for  the  confirmation  of  the 
Church  when  it  was  beginning,  is  now  long  since  ceased,  after  that  the  whole 
counsel  of  God,  touching  our  salvation,  was  plainly  revealed :  howbeit  God 
yet  can,  when  he  will,  raise  it  up  again. 

t  Such  as  the  Apostles  did  join  unto  themselves  as  helpers,  and  sent  them 
now  to  this  place,  now  to  that :  and  these  also  are  no  more  in  use,  since  the 
Churches  were  settled  in  good  order ;  of  which  sort,  divers  are  mentioned  in 
the  Acts,  and  in  the  Epistles  of  the  T^postles. 

^  Taking  this  name  for  those,  which,  in  a  more  strict  signification,  are  called 
Deacons,  and  are  distinguished  from  them  which  attend  upon  the  preaching  of 
the  word. 

I)  To  wit,  spiritual  things  ;  by  teaching,  reproving,  correcting,  instructing 
both  all  in  general,  and  man  by  man  particularly,  yet  tied  to  their  special 
flocks  and  charges. 


246  THE    ELEVENTH    SECTION. 

rabble  besides ;  Cardinals,  Provosts,  and  Priors ;  Abbots,  greater 
and  lesser ;  Orders,  higher  and  lower.  But  touching  all  these,  we 
little  heed  what  they  have  been  in  time  past,  or  what  they  are  now : 
it  is  sufficient  for  us,  that,  so  much  as  concerneth  Ministers,  we 
have  the  doctrine  of  the  Ajjostles. 

We  therefore,  knowing  certainly  that  Monks,  and  the  Orders  or 
Sects  of  them,  are  instituted  neither  of  Christ  nor  of  his  Apostles, 
we  teach  that  they  are  so  far  from  being  profitable,  that  they  are 
pernicious  and  hurtful  unto  the  Church  of  God.  For  although  in 
former  times  they  were  somewhat  tolerable,  (when  they  lived 
solitarily,  getting  their  livings  with  their  own  hands,  and  were 
burdensome  to  none,  but  did  in  all  places  obey  their  Pastors,  even 
as  laymen,)  yet  what  kind  of  men  they  be  now,  all  the  world 
seeth  and  perceiveth.  They  pretend  I  know  not  vphat  vows ;  but 
they  lead  a  life  altogether  disagreeing  from  their  vows  :  so  that  the 
very  best  of  them  may  justly  be  numbered  among  those,  of  whom 
the  Apostle  speaketh;  "We  hear  say  that  there  be  some  among 
you  which  walk  inordinately,  and  work  not  at  all,  but  are  busy- 
bodies,"  &c.  2  Thess.  iii.  1 1 .  Therefore  we  have  no  such  in  our 
Churches  :  and  besides  we  teach,  that  they  should  not  be  suffered  to 
rout  in  the  Churches  of  Christ. 

Furthermore,  no  man  ought  to  usurp  the  honour  of  the  Eccles- 
iastical Ministry  ;  that  is  to  say,  greedily  to  pluck  it  to  himself  by 
bribes,  or  any  evil  shifts,  or  of  his  own  accord.  But  let  the  Ministers 
of  the  Church  be  called  and  chosen  by  a  lawful  and  Ecclesiastical 
election  and  vocation :  that  is  to  say,  let  them  be  chosen  religiously 
of  the  Church,  or  of  those  which  are  appointed  thereunto  by  the 
Church,  and  that  in  due  order,  without  any  tumult,  seditions,  or 
contention.  But  we  must  have  an  eye  to  this,  that  not  every  one 
that  will,  should  be  elected ;  but  such  men  as  are  fit,  and  have  suf- 
ficient learning,  especially  in  the  Scriptures,  and  godly  eloquence,  and 
wise  simplicity ;  to  conclude,  such  men  as  be  of  good  report  for  a 
moderation  and  honesty  of  life,  according  to  that  Apostolic  rule, 
which  St.  Paul  giveth  in  the  1st  Epistle  to  Timothy,  iii.  2 — 7. 
and  to  Titus,  i.  7 — 9.  And  those  which  are  chosen,  let  them  be 
ordained  of  the  Elders,  with  public  prayer,  and  laying  on  of  hands. 
We  do  here  therefore  condemn  all  those,  which  run  of  their  own 
accord,  being  neither  chosen,  sent,  nor  ordained.  We  do  also  utterly 
disallow  unfit  Ministers,  and  such  as  are  not  furnished  with  gifts 
requisite  for  a  Pastor.  In  the  mean  time  we  are  not  ignorant  that 
the  innocent  simplicity  of  certain  Pastors  in  the  primitive  Church 


OF    THE    MINISTKRS    OF    THE    CHURCH,    &C.  247 

did  sometimes  more  profit  the  Church,  than  the  manifold,  exquisite, 
and  nice  learning  of  other  some,  that  were  over-lofty,  and  high- 
minded.  And  for  this  cause  we  also  at  this  day  do  not  reject  the 
honest  simplicity  of  certain  men ;  wliich  yet  is  not  destitute  of  all 
knowledge  and  learning. 

The  Apostles  of  Christ  do  term  all  those  which  believe  in  Christ, 
Priests;  but  not  in  regard  of  their  ^Ministry,  but  because  that  all  the 
faithful,  being  made  Kings  and  Priests,  may,  through  Christ,  offer  up 
spiritual  sacrifices  unto  God.  Exod  xix.  6.  1  Pet.  ii.  5  ;  9.  Rev.  i.  6. 
The  Ministrv,  then,  and  the  Priesthood  are  things  far  different  one 
from  the  other.  For  the  Priesthood,  as  we  said  even  now,  is  com- 
mon to  all  Christians  ;  so  is  not  the  Ministry.  And  we  have  not 
taken  away  the  ^Ministry  of  the  Church,  because  we  have  thrust  the 
Popish  Priesthood  out  of  the  Church  of  Christ.  For  surely  in  the 
new  covenant  of  Christ,  there  is  no  longer  any  such  Priesthood,  as 
was  in  the  ancient  Church  of  the  Jews  ;  which  had  an  external  an- 
ointing, holy  garments,  and  very  many  ceremonies  which  were  figures 
and  types  of  Christ  :  who,  by  his  coming  fulfilled  and  abolished 
them.  Heb.  ix.  10,  11.  And  he  himself  remaineth  the  only  Priest 
for  ever :  and  we  do  not  communicate  the  name  of  Priest  to  any 
of  the  Ministers,  lest  we  should  detract  any  thing  from  Christ. 
For  the  Lord  himself  hath  not  appointed  in  the  Church  any  Priests 
of  the  New  Testament,  who,  having  received  authority  from  the 
Suffragan,  may  offer  up  the  host  every  day,  that  is,  the  very  flesh 
and  the  very  blood  of  our  Saviour,  for  the  quick  and  the  dead ;  but 
Ministers,  which  may  teach,  and  administer  the  Sacraments.  Paul, 
declaring  plainly  and  shortly  what  we  are  to  think  of  the  Ministers 
of  the  New  Testament,  or  of  the  Church  of  Christ,  and  what  we 
must  attribute  unto  them,  "  Let  a  man,"  saith  he,  "  thus  account  of 
us,  as  of  the  Ministers  of  Christ,  and  dispensers  of  the  mysteries 
of  God."  1  Cor.  iv.  1.  So  that  the  Apostle  his  mind  is,  that  we 
should  esteem  of  [Ministers,  as  of  Ministers.  Now  the  Apostle 
calleth  them  vTrijpiTac,  as  it  were  under -roivers,  which  have  an 
eye  only  to  their  pilot ;  that  is  to  say,  men  that  live  not  unto 
themselves,  nor  according  to  their  own  will,  but  for  others,  to 
wit,  their  masters,  at  whose  commandment  and  beck  they  ought 
to  be.  For  the  Minister  of  the  Church  is  commanded  wholly,  and 
in  all  parts  of  his  duty,  not  to  please  himself,  but  to  execute  that 
only,  which  he  hath  received  in  commandment  from  his  Lord. 
And  in  this  same  place,  it  is  expressly  declared,  who  is  our  Master, 
even   Christ ;    to   whom  the  Ministers  are  in  subjection  in  all  the 


248  THE    ELEVENTH    SECTION. 

functions  of  their  Ministry.  And  to  the  end  that  he  might  the 
more  fully  declare  their  jMinistry,  he  addeth  further  that  the  Min- 
isters of  the  Church  are  "  stewards,  and  dispensers  of  the  mysteries 
of  God."  1  Cor.  iv.  1.  Now  the  mysteries  of  God,  Paul  in  many 
places,  and  especially  in  Eph.  iii.  4.  doth  call  "  the  Gospel  of 
Christ."  And  the  Sacraments  of  Christ  are  also  called  mysteries  by 
the  ancient  writers.  Therefore  for  this  purpose  are  the  Ministers 
called,  namely  to  preach  the  Gospel  of  Christ  unto  the  faithful,  and 
to  administer  the  Sacraments.  We  read  also,  in  another  place  in 
the  Gospel,  of  "the  faithful  and  wise  servant,"  that  "his  Lord 
set  him  over  his  family,  to  give  food  unto  it  in  due  season."  Luke 
xii.  42.  Again,  in  another  place  of  the  Gospel,  a  man  goeth  into 
a  strange  country,  and,  leaving  his  house,  giveth  unto  his  servants 
authority  therein,  committeth  to  them  his  substance,  and  appointeth 
every  man  his  work.  Matt.  xxv.  14. 

This  is  now  a  fit  place  to  speak  somewhat  also  of  the  power 
and  office  of  the  Ministers  of  the  Church.  And  concerning  their 
power  some  have  disputed  over  busily,  and  would  bring  all  things, 
even  the  very  greatest,  under  their  jurisdiction  ;  and  that  against 
the  commandment  of  God,  who  forbad  unto  his  disciples  all  do- 
minion, and  highly  commended  humility.  Luke  xxii.  26.  Matt,  xviii. 
3.  Indeed  there  is  one  kind  of  power,  which  is  a  mere  and  absolute 
power,  called  the  power  of  right.  According  to  this  power,  all 
things  in  the  whole  world  are  subject  unto  Christ,  who  is  Lord  of  all: 
even  as  he  himself  witnesseth,  saying,  "  All  power  is  given  unto 
me  in  heaven  and  in  earth:"  Matt,  xxviii.  18.  and  again,  "I  am 
the  First,  and  the  Last,  and  behold  T  live  for  ever,  and  I  have  the 
keys  of  hell  and  of  death:"  Rev.  i.  17,  18.  also,  "  He  hath  the 
key  of  David,  which  openeth,  and  no  man  shutteth ;  and  shutteth, 
and  no  man  openeth."  Rev.  iii.  7.  This  power  the  Lord  reserveth 
to  himself,  and  doth  not  transfer  it  to  any  other,  that  he  might  sit 
idle  by,  and  look  on  his  Ministers  while  they  wrought.  For  Isaiah 
saith,  "  I  will  put  the  key  of  the  house  of  David  upon  his  shoulder  :" 
Isa.  xxii.  22.  and  again,  "  Whose  government  shall  be  upon  his 
shoulders."  Isa.  ix.  6.  For  he  doth  not  lay  the  government  on 
other  men's  shoulders,  but  doth  still  keep  and  use  his  own  power, 
thereby  governing  all  things.  Furthermore,  there  is  another  power, 
that  of  office ;  or  Ministerial  power,  limited  by  Him,  who  hath  fuU 
and  absolute  power  and  authority.  And  this  is  more  like  a  service, 
than  a  dominion.  For  we  see  that  a  master  doth  give  unto  the 
steward  of  his  house  authority  and  power  over  his  house,  and  for 


OF    THE    MIXISTEKS    OK    THE    CHURCH,    &C.  249 

that  cause  delivereth  him  his  keys,  that  he  may  admit  or  exclude 
such  as  his  master  will  have  admitted  or  excluded.  According  to 
this  power  doth  the  ]\Iinister,  by  his  office,  that  which  the  Lord 
hath  commanded  him  to  do  :  and  the  Lord  doth  ratify  and  confirm 
that  which  he  doth,  and  will  have  the  deeds  of  his  ^Ministers  to  be 
acknowledged  and  esteemed  as  his  own  deeds.  Unto  which  end 
are  those  speeches  in  the  Gospel  :  "I  will  give  unto  thee  the  keys 
of  the  Kingdom  of  heaven  ;  and  whatsoever  thou  bindest,  or  loosest 
in  earth,  shall  be  bound,  or  loosed  in  heaven."  Matt.  xvi.  19. 
Again  ;  "  "WTiose  sins  soever  ye  remit,  they  shall  be  remitted  :  and 
whose  sins  soever  ye  retain,  they  shall  be  retained."  John  xx.  23. 
But  if  the  Minister  deal  not  in  all  things  as  his  Lord  hath  com- 
manded him,  but  pass  the  limits  and  bounds  of  faith,  then  the 
Lord  doth  make  void  that  which  he  doth.  Wherefore  the  Eccle- 
siastical power  of  the  Ministers  of  the  Church,  is  that  function 
whereby  they  do  indeed  govern  the  Church  of  God ;  but  yet  so  do 
aU  things  in  the  Church,  as  He  hath  prescribed  in  his  word  :  which 
thing  being  so  done,  the  faithful  do  esteem  them  as  done  of  the 
Lord  himself.  But  touching  the  Keys,  we  have  spoken  somewhat 
before. 

Now  the  power,  or  function,  that  is  given  to  the  Ministers  of  the 
Church,*  is  the  same  and  alike  in  all.  Certainly,  in  the  beginning, 
the  Bishops  or  Elders  did,  with  a  common  consent  and  labour, 
govern  the  Church ;  no  man  lifted  up  himself  above  another,  none 
usurped  greater  power  or  authority  over  his  fellow-Bishops.  For 
they  remembered  the  words  of  the  Lord,  "He  which  will  be  the 
chiefest  among  you,  let  him  be  your  servant  :"  Luke  xxii.  26. 
they  kept  in  themselves  by  humility,  and  did  mutually  aid  one 
another  in  the  government  and  preservation  of  the  Church.  Not- 
withstanding, for  order's  sake,  some  one  of  the  ^Ministers  called  the 
assembly  together,  propounded  unto  the  assembly  the  matters  to 
be  consulted  of,  gathered  together  the  voices  or  sentences  of  the 
rest,  and,  to  be  brief,  as  much  as  lay  in  him,  provided  that  there 
might  arise  no  confusion.  So  did  St.  Peter,  as  we  read  in  the 
Acts  of  the  Apostles  :  chap  xi.  4 — 18.  who  yet,  for  aU  that,  neither 
was  above  the  rest,  nor  had  greater  authority  than  the  rest. 
Very  true  therefore  is  that  saying  of  Cyprian  the  Martyr,  in  his 
book  De  Simplicitate   Clericorum :    '  The  same  doubtless  were  the 

•  The  power,  to  wit,  of  the  word  ;  and  given,  that  is,  to  the  Pastors 
and  Teachers,  whose  divers  functions  are  afterward  more  fully  set  forth. 


250  THE    ELEVENTH    SECTION. 

rest  of  the  Apostles  that  Peter  was,  having  an  equal  fellowship  with 
him  both  in  honour  and  power  :  but  the  beginning  hereof  proceedeth 
from  unity,  to  signify  unto  us  that  there  is  but  one  Church.'  St. 
Jerome  also,  in  his  Commentary  upon  the  Epistle  of  Paul  to  Titus, 
hath  a  saying  not  much  unlike  this  :  '  Before  that,  by  the  instinct 
of  the  Devil,  there  arose  parties  in  religion,  the  Churches  were 
governed  by  the  common  advice  of  the  Elders  :  but  after  that  every 
one  thought,  that  those  whom  he  had  baptised  were  his  own,  and 
not  Christ's,  it  was  decreed  that  one  of  the  Elders  should  be  chosen, 
and  set  over  the  rest,  who  should  have  the  care  of  the  whole  Church 
laid  upon  him,  and  by  whose  means  all  schisms  should  be  removed.' 
Yet  Jerome  doth  not  avouch  this  as  an  order  set  down  of  God  : 
for  straightway  after  he  addeth,  '  Even  as  the  Elders  knew,  by  the 
continual  custom  of  the  Church,  that  they  were  subject  to  him  that 
is  set  over  them  :  so  the  Bishops  must  know,  that  they  are  above 
the  Elders,  rather  by  custom,  than  by  the  prescript  rule  of  God's 
truth,  and  that  they  ought  to  have  the  government  of  the  Church 
in  common  with  them.'  Thus  far  Jerome.  Now  therefore  no  man 
can  forbid  by  any  right  that  we  may  return  to  the  old  appoint- 
ment of  God,  and  rather  receive  that ;  than  the  custom  devised  by 
men. 

The  offices  of  the  Ministers  are  divers  :  yet  notwithstanding  most 
men  do  restrain  them  to  two,  in  which  all  the  rest  are  compre- 
hended ;  to  the  teaching  of  the  Gospel  of  Christ,  and  to  the  lawful 
administration  of  the  Sacraments.  For  it  is  the  duty  of  the  Min- 
isters to  gather  together  a  holy  assembly,  therein  to  expound  the 
word  of  God,  and  also  to  apply  the  general  doctrine  to  the  state  and 
use  of  the  Church  ;  to  the  end  that  the  doctrine  which  they  teach, 
may  profit  the  hearers,  and  may  build  up  the  faithful.  The  Min- 
isters' duty,  I  say,  is,  to  teach  the  unlearned,  and  to  exhort,  yea, 
and  to  urge  them  to  go  forward  in  the  way  of  the  Lord,  who  do 
stand  still,  or  linger  and  go  slowly  on  :  moreover,  to  comfort  and 
to  strengthen  those  which  are  faint-hearted,  and  to  arm  them 
against  the  manifold  temptations  of  Satan  ;  to  rebuke  oflenders  ;  to 
bring  them  home  that  go  astray  ;  to  raise  them  up  that  are  fallen  ; 
to  convince  the  gainsayers ;  to  chase  away  the  wolf  from  the 
Lord's  flock ;  to  rebuke  wickedness  and  wicked  men,  wisely  and 
severely ;  not  to  wink  at,  nor  to  pass  over  great  wickedness.  And 
besides,  to  administer  the  Sacraments,  and  to  commend  the  right 
use  of  them,  and  to  prepare  all  men  by  wholesome  doctrine  to 
receive  them  ;    to  keep  together  all  the  faithful  in  an  holy  unity ; 


OF    THE    MINISTERS    OF    THE    CHURCH,    &C.  251 

and  to  encounter  schisms.  To  conclude,  to  catechise  the  ignorant, 
to  commend  the  necessity  of  the  poor  to  the  Church,  to  visit  and 
instruct  those  that  are  are  sick,  or  entangled  with  divers  tempta- 
tions, and  so  to  keep  them  in  the  way  of  life.  Beside  all  this,  to 
provide  diligently  that  there  be  public  prayers  and  supplications 
made  in  time  of  necessity,  together  with  fasting,  that  is,  an  holy 
abstinency,  and  most  carefully  to  look  to  those  things  which  belong 
to  the  tranquillity,  peace,  and  safety  of  the  Church,  And  to  the  end 
that  the  Minister  may  perform  all  these  tilings  the  better,  and  with 
more  ease,  it  is  required  in  him  that  he  be  one  that  feareth 
God,  prayeth  diligently,  giveth  himself  much  to  the  reading  of 
the  Scripture,  and,  in  aU  things,  and  at  all  times,  is  watcliful,  and 
doth  shew  forth  a  good  example  unto  all  men  of  holiness  of  life. 
And  seeing  there  must  needs  be  a  discipline  in  the  Church,  and  that, 
among  the  ancient  Fathers,  excommunication  was  in  use,  and  there 
were  Ecclesiastical  judgments  amongst  the  people  of  God,  wherein 
this  discipline  was  exercised  by  godly  men ;  it  belongeth  also  to  the 
Ministers'  duty,  for  the  edifying  of  the  Church,  to  moderate  this 
discipline,  according  to  the  condition  of  the  time  and  public  estate, 
and  according  to  necessity.  Wherein  this  rule  is  always  to  be 
holden,  that  "  all  things  ought  to  be  done  to  edification,  decently, 
and  honestly,"  1  Cor.  xiv.  40.  without  any  oppression  or  tumult. 
For  the  Apostle  witnesseth,  that  "  power  was  given  to  him  of  God, 
to  edify  and  not  to  destroy."  2  Cor.  x,  8.  And  the^Lord  himself 
forbad  the  cockle  to  be  plucked  up  in  the  Lord's  field,  because  there 
would  be  danger  lest  the  wheat  also  should  be  plucked  up  with  it. 
Matt.  xiii.  29. 

But  as  for  the  error  of  the  Donatists,  we  do  here  utterly  detest 
it ;  who  esteem  the  doctrine  and  administration  of  the  Sacraments 
to  be  either  eifectual  or  not  efi"ectual,  according  to  the  good  or 
evil  life  of  the  Ministers.  For  we  know  that  the  voice  of  Christ  is 
to  be  heard,  though  it  be  out  of  the  mouths  of  evU  Ministers  ;  for- 
asmuch as  the  Lord  himself  said,  "  Do  as  they  command  you,  but 
according  to  their  works  do  ye  not."  Matt,  xxiii.  3.  We  know 
that  the  Sacraments  are  sanctified  by  the  institution,  and  through 
the  word  of  Christ ;  and  that  they  are  eflfectual  to  the  godly, 
although  they  be  administered  by  ungodly  Ministers.  Of  which 
matter  Augustine,  that  blessed  servant  of  God,  did  reason  diversely 
out  of  the  Scriptures  against  the  Donatists.  Yet  notwithstanding 
there  ought  to  be  a  strait  discipline  amongst  the  Ministers :  for 
there  should  be    diligent  enquiry   in  the  Synods  touching  the  life 


252  THE    ELEVENTH    SECTION. 

and  doctrine  of  the  Ministers  :  those  that  offend,  should  be  rebuked 
of  the  Elders,  and  be  brought  into  the  way,  if  they  be  not  past 
recovery ;  or  else  be  deposed,  and,  as  wolves,  be  driven  from  the 
Lord's  flock  by  the  true  Pastors,  if  they  be  incurable.  For,  if  they 
be  false  teachers,  they  are  in  no  wise  to  be  tolerated.  Neither  do 
we  disaUow  of  General  Councils,  if  that  they  be  taken  up  according 
to  the  example  of  the  Apostles,  to  the  salvation  of  the  Church,  and 
not  to  the  destruction  thereof. 

The  faithful  Ministers  also  are  worthy  (as  good  workmen)  of 
their  reward  ;  neither  do  they  offend  when  as  they  receive  a  stipend, 
and  all  things  that  be  necessary  for  themselves  and  their  family. 
For  the  Apostle  sheweth  that  these  things  are  for  just  cause  offered 
of  the  Church,  and  received  of  the  Ministers ;  in  1  Cor.  ix.  14. 
and  in    1  Tim.  v.  17,  18.  and  in  other  places  also. 

The  Anabaptists  likewise  are  confuted  by  this  Apostolical  doc- 
trine, who  condemn  and  raU  upon  those  Ministers  which  live  upon 
the  Ministry. 

II. — From  the  former  Confession  of  Helvetia. 
Article  15.  0/ the  Ministry  of  the  Word. 
We  confess  that  the  Ministers  of  the  Church  are  (as  Paul  termeth 
them*)  the  fellow-labourers  of  God,  by  whom  he  doth  dispense 
both  the  knowledge  of  himself,  and  also  remission  of  sins ;  doth 
turn  men  to  himself,  raise  them  up,  comfort  them,  and  also  terrify 
and  judge  them :  yet  so  that,  notwithstanding,  we  do  ascribe  all  the 
virtue  and  efficacy  that  is  in  them  unto  the  Lord,  and  give  a  Min- 
istry only  to  the  Ministers.  For  it  is  certain  that  this  virtue  and 
efficacy  is  not  to  be  tied  to  any  creature  at  all,  but  is  to  be  dispensed 
by  the  free  favour  of  God,  in  what  manner  and  to  whom  it  pleaseth 
him.  For,  "  He  that  watereth  is  nothing,  neither  he  that  planteth, 
but  God  that  giveth  the  increase."  1  Cor.  iii.  7. 

Article  16,     Ecclesiastical  Potver, 
Now  the  authority  of  the  word,  and  of  feeding  the  flock  of  the 
Lord,  (which  properly  is  the  Power  of  the  Keys,)  prescribing  to  all, 
as  well  high  as  low,  what  to  do,   ought  to  be  sacred  and  inviolable  : 

*  The  passage  alhided  to  is  probably  either  1  Cor.  iii.  9 ;  where,  however, 
the  words  are,  ©tS,  not  Otd,  avvfpyoi,  fellow-ivorkers,  not  in  conjunction 
with,  but  in  the  service  of  God :  or  else  2  Cor.  vi.  1 ;  where  the  word  is  simply 
avvipyHVTig,  working  together,  whether  with  God,  or  with  each  other. — 
Editor. 


OF    THK    MINISTERS    OF    THE    CHCKCH,    &C.  253 

and  is  to  be  committed  only  to  those  that  are  chosen,  and  fit  to  dis- 
charge it,  and  that  either  by  the  divine  appointment  of  God,*  or 
by  the  certain  and  advised  suffrage  of  the  Church ;  or  by  their  sen- 
tence, to  whom  the  Church  hath  assigned  this  charge. 

Article  17.  The  choosing  of  Ministers. 
For  this  function  is  to  be  given  to  none,  whom  the  Ministers,  and 
they  to  whom  this  charge  is  committed  by  the  Church,  do  not  find 
and  judge  to  be  skihul  in  the  law  of  God,  to  be  of  a  blameless  life, 
and  to  bear  a  singular  affection  to  the  name  of  Christ.  Which, 
seeing  it  is  the  true  election  of  God,  is  rightly  allowed  by  the  con- 
sent of  the  Church,  and  by  the  laying  on  of  the  hands  of  the 
Priest,  t 

Article  18.  The  Head  and  Shepherd  of  the  Church. 
For  Christ  himself  is  the  true  Head  of  his  Church,  and  he  alone 
is  the  Shepherd,  who  giveth  Governors,  Pastors,  and  Teachers, 
that,  by  the  outward  administration  of  the  Keys,  they  may  rightly 
and  lawfully  use  that  authority.  Wherefore  we  do  not  acknowledge 
those  Pastors,  and  that  head  of  Rome,  which  have  the  bare  title, 
and  nothing  else. 

Article  19.     The  Duties  of  Ministers, 

The  chief  duty  of  this  function  is,  to  preach  repentance  and  re- 
mission of  sins  through  Christ ;  without  ceasing,  to  pray  for  the 
people  ;  to  give  themselves  very  diligently,  without  weariness,  to 
holy  studies,  and  to  the  word  of  God ;  and  with  the  word  of  God, 
as  with  the  sword  of  the  Spirit,  and  by  all  kind  of  means,  to  per- 
secute Satan  with  deadly  hatred,  and  to  weaken  his  force ;  to  defend 
those  citizens  of  Christ  which  are  sound,   and  to  admonish,   repre- 

*  As  namely,  if,  at  any  time,  the  lawful  ordin;iry  vocation  being  quite  abo- 
lished, (as  it  hath  fallen  out  under  the  Papacy,)  God,  by  his  Spirit,  hath  extra- 
ordinarily raised  up  certain  men.  Which  thing  when  it  appeareth  by  their 
fruits,  then,  the  liking  and  approbation  of  the  Church  Reformed  being  added 
thereunto,  they  are  confirmed  in  their  calling.  For  otherwise,  while  the  lawful 
order  of  calling  standeth  in  the  Church,  no  man  may  enter  into  the  Ministry 
but  by  that  door. 

f  By  Priest,  understand  him  that  is  appointed  cut  of  the  College  and  com- 
pany of  the  Pastors,  for  to  set  him,  that  is  lawfully  chosen,  as  it  were,  into  the 
possession  of  his  Ministry,  in  the  sight  and  presence  of  the  whole  Church. 
Now,  as  touching  the  very  right  of  this  ordination,  every  Church  hath  its  own 
liberty,  so  that  both  alike,  superstition  and  occasion  of  superstition,  be  avoided. 


254  THE    ELRVKNTH    SECTION. 

hend,  and  punish  those  that  are  infected  ;  and,  b\'  a  godly  consent 
of  them  which  are  chosen  out  of  the  Ministers  and  the  Magis- 
trates, by  discipline  to  shut  out,  or  by  some  other  fit  means  to  mulct, 
those  which  proceed  further  in  wickedness,  till  such  time  as  they  do 
repent,  and  may  be  saved.  For  that  is  the  way  of  returning  to  the 
Church  for  a  diseased  citizen  of  Christ,  if,  having  changed  his 
mind  and  endeavour,  (whereunto  all  this  discipline  doth  tend,)  he 
acknowledge  and  confess  his  error,  and  do  now  of  his  own  accord 
require  a  wholesome  discipline,  and  by  his  new  endeavours  after 
godUness  do  rejoice  all  the  godly. 

From  the  Declaration  of  the  same  Confession,  ichich  Luther  himself 
approved  by  his  Letters,  in  the  year  15.37  : — 
We  believe  and  confess,  that  mankind,  by  the  only  mercy  of  God, 
is  justified  by  faith,  through  Christ ;  and  that  Almighty  God,  by 
the  outward  preaching  of  the  Gospel,  and  the  holy  symbols,  doth 
declare,  and  set  before  our  eyes,  that  salvation  and  happiness,  which 
Christ,  without  any  work  or  merit  of  ours,  hath  purchased  for  us, 
and  given  freely  unto  us.  But  we  are  unjustly  suspected  of  some, 
as  though  we  did  attribute  nothing  to  the  preaching  of  the  outward 
word,  and  to  the  Sacraments ;  or  as  though  we  did  take  that  from 
them,  which  the  Lord  himself  doth  attribute  unto  them,  and  by  this 
means  did  overthrow  and  abolish  the  ordering  and  guiding  of  those 
things,  which  pertain  to  the  Church,  ^^^lereas,  on  the  contrary 
side,  we  have  a  chief  regard  unto  this,  that  we  neither  attribute  too 
much  nor  too  little  to  these  things.  For  we  have  learned  both  out 
of  the  holy  Scriptures,  and  also  out  of  the  Catholic  Doctor,  Augus- 
tine, '  That  the  soul  is  in  miserable  servitude,  if  any  man  take  or 
worship  the  signs,  instead  of  the  things  which  they  signify.'  And 
again,  '  That  it  is  an  error,  if  any  man  intei-pret  them  unfruitfully.' 
We  have  learned  also  that  the  external  gifts  are  not  to  be  despised, 
because  of  the  internal :  knowing  that  Cornehus  the  Centurion  was 
taught  of  God,  and  that  yet  notwithstanding  he  was  handed  over 
to  hear  Peter  the  Apostle  preach,  and  to  be  baptized  of  him. 
Therefore  that  we  may  walk  in  the  high  and  plain  wav ;  that  is,  that 
we  may  detract  nothing  from  the  word  and  Sacraments,  which  the 
Scripture  doth  attribute  unto  them ;  and  again,  that  we  may  not  give 
that  to  the  creature,  which  is  proper  to  the  Creator,  and  that  the 
ordinance  of  God  may  not  be  disannulled,  but  all  glorv  may  be  given 
to  God  alone ;  to  conclude,  lest  that  by  those  external  things,  in- 
stituted of  God,  we  should  too  much  tie  the  minds  of  the  faithful  to 


OF    THE    MINISTERS    OF    THK    CHURCH,    &C.  255 

things  created  ;  we  so  believe  touching  the  Ministry  of  the  word  and 
Sacraments,  as  we  have  professed  :  which  thing  also  we  do  thus 
declare  by  that  which  foUoweth. 

Of  the  Ministry  of  the  Word  of  God. 

Although  the  Lord  hath  expressly  said,  "  No  man  cometh  to  me, 
except  my  Father  which  sent  me,  do  draw  him  :"  John  vi.  44.  yet  it 
was  his  will,  that  the  Gospel  of  the  kingdom  should  be  preached  to 
all  nations ;  and  that  Bishops  should  discharge  this  duty  of  the 
Ministry,  with  great  care  and  diligence,  and  with  special  watchful- 
ness, and  be  instant  in  season,  and  out  of  season,  and  by  all  means, 
that  they  might  gain  as  many  as  possible  unto  Christ.  For  there- 
fore, when  he  was  ready  to  depart  hence  into  heaven  in  his  body, 
he  said  to  his  disciples,  "  Go  ye  into  the  whole  world,  and  preach  the 
Gospel  to  every  creature,"  Mark  xvi.  15.  After  the  which  manner 
also  Paul  the  Apostle  saith,  "He  that  descended,  is  even  the  same 
that  ascended  far  above  all  heavens,  that  he  might  fill  all  things. 
And  he  gave  some  to  be  Apostles,  and  some  Prophets,  and  some 
Evangelists,  and  some  Pastors  and  Teachers,  for  the  gathering  to- 
gether of  the  saints,  for  the  work  of  the  Ministry,  and  for  the  edi- 
fication of  the  body  of  Christ."  Ephes.  iv.  10 — 12. 

Now  the  Lord  doth  use  these  his  IMinisters  to  instruct  his  Church, 
just  as  he  useth  meats  to  nourish  us,  the  sower  to  sow  seeds,  and 
physicians  to  heal  our  bodies.  For  except  himself  do  give  power 
and  virtue,  whereby  both  the  meat  may  be  turned  into  nourishment, 
and  the  seed  may  spring  up,  and  also  the  medicine  may  be  made 
effectual,  the  outward  work  doth  nothing  at  all  profit.  So,  except  the 
Lord  do  give  increase  in  the  heart  of  the  hearer,  the  doctrine  indeed, 
in  him  which  hath  no  faith,  is  as  it  were  a  watering  and  planting, 
but  such  as  is  without  efficacy,  and  unfruitful :  but  being  received  by 
faith  into  good  ground,  and  being  nourished  by  the  inward  husband- 
man, the  Holy  Ghost,  it  doth  work  marvellously,  and  profit.  Not- 
withstanding, it  hath  so  pleased  the  Lord  to  moderate  the  affairs  of 
men,  that,  although  by  his  own  power  he  doth  all  things  in  all  men, 
yet  he  vouchsafeth  to  use  the  Ministers  as  workers  together.  For 
that  saying  of  Paul  is  evident,  "  For  we  together  are  God's  labourers  ;" 
but,  he  addeth,  "Ye  are  God's  husbandry,  and  God's  building:"  1 
Cor.  iii.  9.  to  wit,  that  we  might  give  unto  God  all  the  virtue, 
efficacy,  accomphshing  and  perfecting  of  the  work,  and  to  the 
Ministers  a  service  only.  Whereupon  we  do  truly  say,  with  Paul : 
"  Who  is   Paul,   then,   and  who  is   Apollos,   but  the  Ministers  bv 


256  THE    ELEVENTH    SECTION. 

whom  ye  believed,  and  as  the  Lord  gave  to  every  man  ?  1  have 
planted,  Apollos  watered  ;  but  God  gave  the  increase.  So  then, 
neither  is  he  that  planteth  any  thing,  neither  is  he  that  watereth,  but 
God  that  giveth  the  increase."  1  Cor.  iii.  5  —  7.  And  in  this 
sense  we  do  know,  and  willingly  use,  these  speeches  and  testimonies 
of  the  holy  Scripture :  "  I  have  begotten  you  in  Christ  by  the 
Gospel."  1  Cor.  iv.  15.  "  Ye  ai-e  the  epistle  of  Christ,  written  by 
us,  not  with  ink,  but  with  the  Spirit  of  the  living  God."  2  Cor.  iii.  3. 
And,  "  Whose  sins  ye  remit,  they  are  remitted  to  them."  John 
XX.  23.  Again,  "  Faith  cometh  by  hearing,  and  hearing  by  the 
word  of  God."  Rom.  x.  17.  And  again,  "I  send  thee  to  the 
Gentiles,  that  thou  mayest  open  their  eyes."  Isa.  xlii.  7.  Also  the 
Scripture  saith  of  John  Baptist,  "  He  shall  turn  the  hearts  of  the 
fathers  to  the  children,"  &c.  Mai.  iv.  6.  For  when  all  these  things 
be  done,  (that  is,  when  we  are  born  again,  when  the  Holy  Ghost  is 
given  to  us,  when  our  sins  be  forgiven  us,  when  faith  is  given  to  us, 
and  our  eyes  are  opened,  and  our  hearts  turned,)  "  one  and  the  self- 
same Spirit"  (as  the  Apostle  saith)  "  worketh  them  all ;"  1  Cor. 
xii.  1 1 .  who  by  his  grace  doth  lighten  our  hearts,  and  draw  them 
unto  him,  and  that  after  a  common  order  and  method,  to  wit,  by 
the  instrument  or  mean  of  his  word.  And  yet  he  might  draw, 
without  all  means,  and  without  any  instrument,  whither,  as  much, 
and  whom  it  pleaseth  him.  Therefore  let  no  man  glory  in  men, 
but  in  him  that  giveth  the  increase.  Again,  let  no  man  despise 
men,  which  are  sent  of  the  Lord  ;  of  whom  he  pronounceth,  "  He 
that  heareth  you,  heareth  me  :  and  he  that  despiseth  you,  despiseth 
me."  Luke  x.  16.  This  is  our  opinion  as  touching  the  Ministry 
of  the  word ;  agreeable,  as  we  hope,  to  the  Scripture,  and  sound 
writers  :  which  also  we  have  found  often  in  Luther's,  and  in  his 
friends'  books,  &c. 

HL — From  the  Confession  op  Bohemia. 

Chapter  9.      Of  those  that  teach  in  the  Church;  and  who  they  be  that 

govern  it. 

In  the  ninth  place,  it  is  taught  concerning  the  acknowledging  of 
the  Shepherds  of  souls,  or  lawful  Ministers  of  sacred  functions  in 
the  holy  Church,  according  to  the  degrees  and  order  of  divers  cures. 
And  first,  that  these  are  especial  members  of  the  holy  Ecclesiastical 
communion,  and  Christ  his  Vicegerents,  that  is,  they  who  supply  his 
place.     He  that   heareth  them,  heareth  Christ ;   he  that  despiseth 


Ol'-    TlIF,    MINISTERS    OF    THE    CHURCH,    &C.  257 

them,  despisctli  Christ,  and  his  Heavenly  Father.  Matt.  x.  40. 
Luke  X.  IG.  John  xiii.  20.  For  to  these  is  the  Ministry  of  the 
word  and  Sacraments  lawfully  committed.  1  Cor.  iv.  1 .  But 
Ministers  ought  not  of  their  own  accord  to  press  forward  in  that 
calling  ;  hut  ought,  according  to  the  example  of  the  Lord  and 
the  Apostles,  to  be  lawfully  appointed  and  ordained  thereunto  : 
Matt.  X.  1.  Mark  i.  6,  7.  and  iii.  14.  Acts  i.  23—26.  and  that  after 
this  manner,  that  from  among  a  people  that  is  sound  in  religion, 
and  fcareth  God,  such  men  may  be  chosen  and  called  to  the  adminis- 
tration of  holy  functions,  as  are  strong  and  mighty  in  faith,  fearing 
God,  and  having  gifts  requisite  for  the  Ministry,  and  be  of  an  honest 
and  blameless  life.  And  again,  that,  above  all  things,  these  be  proved 
and  tried  by  examination  whether  they  be  such;  1  Tim.  iii.  10. 
and  that  so  afterwards,  prayers  and  fastings  being  made,  they  be  con- 
firmed or  approved  of  the  Elders  by  laying  on  of  hands.*  Hereof 
speaketh  the  author  of  the  Epistle  to  the  Hebrews  :  f  "  Every  High 
Priest  is  taken  from  among  men;"  Heb.  v.  1.  that  is  to  say,  from 
among  the  faithful,  and  such  as  are  a  spiritual  priesthood.  And 
Paul,  laying  before  Timothy  his  own  example,  saith,  "  What  things 
thou  hast  heard  of  me  before  many  witnesses,  the  same  deliver  to 
faithful  men,  which  shall  be  able  to  teach  others  also."  2  Tim.  ii.  2. 
Of  such  Priests,  or  Ministers,  and  of  making,  appointing,  and  conse- 
crating them,  and  how  the  ordahiing  of  them  ought  to  be  handled, 
the  Apostle  teacheth  evidently  and  plainly  in  his  Epistles  to  Timothy 
and  Titus,    1  Tim.  iii.  Titus  i. 

Therefore  it  is  not  permitted  to  any  among  us  to  execute  the 
office  of  the  Ministry,  or  to  administer  any  holy  function  of  the 
Lord's,  unless,  according  to  this  custom  of  the  primitive  Church, 
and  order  appointed  by  God,  he  come  to  that  engagement,  and  be 
called  and  assigned  thereunto.  Which  thing  may  also  manifestly 
appear  by  the  ancient  Canons  of  the  Church.  Distinct.  24.  Cap. 
Episcopus.  St.  Cyprian  hath  in  like  sort  set  down  the  manner  of 
ordaining  Priests.  Lib.  1.  Ep.  4. 

According  to  these  things,  the  Ministers  of  lower  degree,  especiallv 
they  which  are  called  Deacons,  are  a  long  time  detained  with  our 

*  See  before,  the  second  observation  upon  the  Former  Confession  of 
Helvetia;  and  see  after,  the  Fourteenth  Chapter  of  this  same  Confession,  and 
the  first  observation  upon  this  Confession  in  the  Thirteenth  Section. 

t  Yet  not  properly ;  for  he  disputeth  of  the  Levitical  Priesthood,  which  was 
abrogated  by  Christ,  and  not  of  the  Ministry  under  Christ. 

s 


258  THE    ELEVENTH    SECTION. 

Elders,  and  kept  in  exercise.*  And  how  seriously  tliey  apply  them- 
selves to  this  object,  a  strait  trial  and  examination  of  their  faith 
and  diligence  is  made,  according  to  the  example  of  the  primitive 
Church,  and  also  of  Christ  himself,  who  kept  his  Disciples  with  him 
for  the  space  of  three  years.  Also  the  Apostles  dealt  so  by  others, 
to  the  end  that  afterward  godly  men,  and  such  as  were  illuminated 
with  heavenly  light,  might  be  taken  and  ordained  from  among  them 
to  higher  degrees,  and  to  the  executing  of  greater  functions ;  and 
that  they  might  have  testimonies,  as  well  from  the  common  sort,  as 
from  their  Elders,  that  they  were  fit  men,  and  worthy  of  that  place. 
Together  with  these  things  it  is  taught,  that,  in  the  executing  of 
that  charge  wherein  they  be  lawfully  placed,  they  are  bound  to  this, 
that  they  take  care  for  the  souls  of  men  committed  to  their  trust, 
and  for  their  everlasting  salvation ;  and  faithfully  employ  their 
service  unto  them,  by  teaching  of  the  word  of  God,  and  adminis- 
tering the  Sacraments  according  to  Christ  his  meaning  and  ordin- 
ance :  that  they  be  an  example  and  allurement  to  practice  all  virtues  ; 
that  they  make  prayers  for  them,  bring  them  out  of  sins  and  errors, 
and  enquire  after  the  will  of  God,  and  search  the  same  in  the  holy 
Scriptures,  by  diligent  reading,  and  continual  meditation ;  as  the 
Apostles  also  exhort  men  to  these  things.  St.  Peter  writeth  thus  : 
"  Feed  the  flock  of  God  which  dependeth  upon  you,  caring  for  it, 
not  by  constraint,  but  willingly  ;  not  for  filthy  lucre,  but  of  a  ready 
mind."  1  Pet.  v.  2.  In  like  sort  Paul  writeth  to  Timothy,  a  Ruler 
and  Bishop  :  "  But  be  thou  sober,  and  watch  in  all  things  ;  suffer 
adversity,  do  the  work  of  an  EvangeUst,  plainly  (or  fully,  with 
all  dihgence)  make  thy  ministry  known."  2  Tim.  iv.  5.  Again, 
•'  Be  thou  an  example  to  the  faithful,  in  speech,  in  conversation  of 
life,  in  love,  in  spirit,  in  faith,  in  pureness.  Till  I  come,  be  instant 
in  reading,  exhorting,  and  teaching.  Despise  not  the  gift  of  grace 
which  is  in  thee,  which  was  given  to  thee  by  prophecy,  with  laying 
on  of  the  hands  of  the  Eldership.  These  things  exercise,  and  give 
thyself  unto  them,  that  all  men  may  see  how  thou  profitest.  Take 
heed  to  thyself,  and  unto  learning,  and  abide  in  these  things :  for, 
in  doing  this,  thou  shalt  save  both  thyself,  and  them  that  hear  thee." 

*  Let  the  reader  thus  take  these  words :  not  as  though  this  same  order  were 
prescribed  unto  all  and  singuLar  Churches,  or  were  observed  of  all ;  (seeing  we 
neither  have  any  commandment  touching  that  matter,  neither  can  it  every- 
where be  performed ;)  but  that  this  is  very  carefully  to  be  looked  unto,  that 
none  but  he  that  is  furnished  with  learning,  and  an  approved  integrity  and 
uprightness,  be  advanced  to  any  Ecclesiastical  function. 


OF    THK    MINISTERS    OF    THE    fHURCH,    &C.  259 

1  Tim.  iv.  12 — IG.  Such  Ministers  ought  also  to  deliver  sound 
and  wholesome  doctrine,  such  as  they  have  received  from  Christ  and 
the  Apostles,  out  of  holy  Scripture ;  and,  heing  all  alike-minded, 
through  one  Spirit,  to  teach  the  same  in  their  sermons,  according 
to  the  ordinance  of  St.  Paul,  who  writeth  thus  :  "  Keep  the  true 
pattern  of  the  wholesome  words,  which  thou  hast  heard  of  me,  in 
faith,  and  in  love,  which  is  in  Jesus  Christ."  2  Tim.  i.  13.  And 
again,  "  But  abide  thou  in  those  things,  that  thou  hast  learned,  and 
which  are  committed  unto  thee;  knowing  of  whom  thou  hast  learned 
them,  and  that  of  a  child  thou  hast  known  the  holy  Scriptures, 
which  are  able  to  make  thee  wise  unto  salvation,  through  the  faith 
which  is  in  Jesus  Christ."  2  Tim.  iii.  14,  15.  And  elsewhere, 
"  Charge  certain  (saith  he)  that  they  teach  no  other  thing."  1 
Tim.  i.  3. 

But  peculiar  mention  is  made  thereof,  that  they  which  have  the 
spiritual  government  of  the  Churches,  and  do  their  endeavour  in 
them,  ought  not  themselves,  nor  by  others,  to  use  civil  power  or 
constraint,  to  force  men  to  believe,  or  to  exercise  lordly  authority 
over  the  faith  and  people  of  God ;  according  to  the  doctrine  of 
Christ  and  the  Apostles.  The  Lord  spake  thus  to  the  Apostles,  and, 
in  them,  to  all  faithful  and  true  Preachers  of  the  Gospel :  "  Ye  know 
that  they  who  are  rulers  of  the  people,  have  domination  over  them 
whose  rulers  they  are ;  and  that  they  that  are  great  lords,  exercise 
authority  over  the  people  that  are  subject  to  them.  But  it  shall  not 
be  so  among  you.  But  if  any  man  among  you  will  be  great,  let  him 
be  your  servant ;  and  he  that  will  be  chief  among  you,  or  bear  rule, 
let  him  be  your  minister.  Even  as  the  Son  of  Man  came  not  to  be 
ministered  unto,  but  that  he  himself  might  minister  to  others,  and 
give  his  life,  as  a  price,  for  the  redemption  of  many."  Matt.  xx.  25 
— 2S.  Peter  also  saith,  "  Not  as  being  lords  over  the  people,  or  the 
Lord's  inheritance,  but  as  they  who  are  an  ensample  to  the  flock."  1 
Pet.  V.  9.  And  Paul,  "  Not  that  we  are  lords  over  your  faith,  but 
because  we  are  helpers  of  your  joy."  2  Cor.  i.  24.  But  gain- 
sayers  are  with  a  quiet  mind  to  be  forborne,  and  by  reasons,  grounded 
on  the  truth  of  holy  Scripture,  to  be  refuted  and  convinced ;  and 
pains  must  be  taken  that  they  may  suffer  themselves  to  be  bettered 
by  wholesome  doctrine,  as  the  Apostle  giveth  in  charge  touching  this 
matter.  2  Tim.  ii.  24— 2G.  Tit.  iii.  2,  3. 


s  2 


260 


THE    ELEVENTH    SECTION. 


And,  after  other  things:  — 

Besides,  it  is  taught,  that  all  the  people  ought  to  perform  obe- 
dience (and  that  with  a  great  affection  of  love  toward  them)  to 
such  lawful,  godly,  and  faithful  Pastors  of  souls  ;  and  that  they 
ought  to  assure  and  undoubtedly  to  persuade  themselves  very  well 
of  them,  to  obey  them,  to  use  their  help  in  matters  pertaining  to 
salvation,  to  yield  them  due  honour,  and  to  perform  all  convenient 
duties  towards  them :  whereunto  they  are  bound  by  God's  word, 
and  that  according  to  the  doctrine  of  Christ,  who  saith,  "  He  that 
receiveth  you,  receiveth  me  ;  and  he  that  heareth  you,  heareth  me." 
Matt.  X.  40.  Luke  x.  16.  John  xiii.  20.  And  so  also  the  Epistle 
to  the  Hebrews,  "  Obey  them  that  have  the  oversight  of  you,  and 
submit  yourselves ;  for  they  watch  for  your  souls,  as  they  that  must 
give  account  for  them."  Heb.  xiii.  17.  And  the  Apostle,  "Elders 
that  rule  well,  are  worthy  of  double  honour  ;  especially  they  that  are 
occupied  in  the  word  and  doctrine."  1  Tim.  v.  17.  Furthermore, 
they  ought  to  be  provided  for,  that  they  may  have  a  competent 
living,  and  such  things  as  are  needful  for  the  maintenance  of  the 
body,  according  to  the  Lord's  ordinance  ;  whereof  Paul  speaketh 
after  this  sort,  "  The  Lord  hath  so  appointed,  that  they  which 
preach  the  Gospel,  should  live  of  the  Gospel."   1  Cor.  ix.  14. 

And  to  the  end  that  the  danger  of  an  idle,  secure,  and  Sodomiti- 
cal  life*  may  be  avoided,  and  so  they  may  be  an  example  to  the 
flock,  whereof  they  have  charge  ;  and  that,  by  a  feeling  of  the  burdens 
of  this  common  life,  they  may  learn  to  understand  the  misery  of 
men,  and  may  by  this  means  be  touched  and  have  compassion  on 
the  miseries  of  others  ;  for  these  causes,  I  say,  this  is  taught,  that 
they,  whose  ability  of  strength  is  such,  (especially  those,  on  whom 
as  yet  the  greatest  and  painfullest  charge  of  the  people  is  not  laid,) 
should  themselves  with  their  own  hands  get  their  living  ;t  that  they 
be  not  a  burden  to  the  Churches,  especially  in  the  beginning  of 
their  buildings  and  reparations,  or  also  in  times  of  long  persecution, 
or  otherwise  by  reason  of  the  weaker  brethren  ;  and  that  they  give 
not  place  to  vain,  voluptuous,  and  riotous  sloth,  2  Cor.  xii.  14. 
1  Thess.  ii.  9.  2  Thess.  iii.  7,  8.  as  those  who  faithfully  follow 
St.   Paul's  doctrine,   and  who  have  the  Lord's  speech  before  their 

*  That  is,  of  an  unclean  life,  given  to  riot  and  excess,  as  Ezekiel  (chap, 
xvi.  ver.  49.)  chargeth  the  inhabitants  of  Sodom. 

•f  Once  again,  this  is  so  to  be  taken,  as  that  we  must  know  that  this  law 
of  working  with  their  own  liands  is  not  prescribed  to  the  Churches. 


OF    THK    MINISTERS    OF    THE    CHURCH,  &C.  261 

eyes,  saying,  "It  is  a  more  happy  thing  to  give,  than  to  take." 
Acts  XX.  35. 

And  if  so  be  that  some  one  of  these  Rulers  slip  into  sin  or 
errors,  or  be  somewhat  negligent  in  looking  to  this  charge  ;  he 
ought  by  the  ordinary  and  lawful  discipline  of  the  Church  to  be 
brought  into  the  way  again,  and  to  be  chastised.  But  if  he  will 
not  repent,  nor  be  healed,  then  he  ought  first  to  be  removed  from 
the  executing  of  his  charge,  and  from  the  Ministry,  and  afterward, 
as  an  unprofitable  servant.  Matt.  xxv.  30.  as  a  member  which 
causeth  offence,  Matt.  v.  29,  30.  a  dry  branch,  John  xv.  6.  and 
unsavoury  salt,  Luke  xiv.  34.  to  be  cast  out  or  banished  from  the 
fellowship  of  the  Church,  and  enjoying  of  salvation  :  of  whom  the 
Lord  saith,  that  "  this  salt  is  henceforth  good  for  nothing;"  Matt. 
V.  13.  that  which  Paul  also  teacheth,  when  he  saith,  "Those  that 
offend  (meaning  those  that  are  Elders)  reprove  or  chastise  before 
all  men,  that  the  rest  also  may  stand  in  fear."  1  Tim.  v.  20.  But 
the  people  ought  so  to  behave  themselves  toward  such  Teachers,  even 
though  grown  out  of  kind,  and  entangled  with  errors,  or  toward  other 
Elders  also  not  repenting,  and  excommunicated,  as  the  holy  Scrip- 
ture sheweth.  And  first,  Christ  saith  :  "  Take  ye  heed  of  false 
Prophets,  which  come  to  you  in  sheep's  clothing,  but  inwardly  are 
ravening  wolves  :  ye  shall  know  them  by  their  fruits."  IMatt.  vii. 
15,  16.  And  Paul:  "Now  I  beseech  you,  brethren,  mark  those 
diligently  which  cause  divisions  and  offences,  contrary  to  the  doctrine 
which  ye  have  learned,  and  avoid  them ;  for  they  that  are  such, 
serve  not  our  Lord  Jesus  Christ,  but  their  own  bellies."  Rom.  xvi. 
17,  IS. 

Chapter  I  i.  0/ the  Ket/s  of  Christ. 
Tlie  Fourteenth  Chapter  of  Ecclesiastical  Doctrine  is  of  the  Lord's 
Keys ;  of  which  he  saith  to  Peter,  "  I  will  give  thee  the  Keys  of 
the  kingdom  of  heaven."  Matt.  xvi.  19.  And  these  Keys  are 
the  peculiar  function,  or  Ministry  and  administration,  of  the  power 
of  Christ,  and  of  His  Holy  Spirit.  Which  power  is  committed  to  the 
Church  of  Christ,  and  to  the  Ministers  thereof,  unto  the  end  of  the 
world ;  that  they  may  not  only  by  preaching  publish  the  holy 
Gospel,  (although  they  should  do  this  especially,  that  is,  should 
shew  forth  that  word  of  true  comfort,  and  the  joyful  message  of 
peace,  and  new  tidings  of  that  favour  which  God  offereth  ;)  but 
also  that  to  the  believing  and  unbelieving  they  may  publicly  or 
privately  denounce  and  declare,  to  wit,  to  those  his  favour^  to  these 


262  THE    ELEVENTH    SECTION. 

his  wrath ;  and  that  to  all  in  general,  or  to  every  one  in  particular  : 
that  they  may  wisely  receive  sonae  into  the  house  of  God,  to  the 
communion  of  Saints,  and  drive  others  out  from  thence ;  and  may 
so,  through  the  performance  of  their  Ministry,  hold  in  their  hand 
the  sceptre  of  Christ  his  kingdom,  and  use  the  same  to  the  govern- 
ment of  Christ  his  sheep. 

Therefore  the  condition  and  proper  office  of  the  Keys  is,  first, 
to  open  and  loose  ;  that  is,  in  Christ  to  appease  and  still  the  con- 
science of  the  faithful  ones,  and  of  those  that  turn  again  by 
repentance ;  to  make  it  known  unto  them,  that  their  sins  be 
forgiven,  and  to  strengthen  them  in  a  sure  hope  of  salvation ;  and 
by  this  means  to  open  the  kingdom  of  heaven  unto  them,  to  give 
them  courage  against  all  temptations,  and  to  stir  up  stedfastness 
and  cheerfulness  in  them.  And  all  these  things  are  done  by  the 
faithful  Shepherds  of  souls  in  the  Lord's  stead  ;  not  doing  this  of 
themselves,  but  upon  Christ  his  commandment ;  not  by  their  own 
and  proper  virtue,  but  by  Christ's,  and  by  the  efficacy  of  his  word 
and  Sacraments,  as  those  that  are  Stewards  and  Dispensers  of  the 
mysteries  of  God,  and  Ministers  only.  1  Cor.  iv.  1,  2  Cor.  iii.  6.  and 
V.  20.  In  the  administration  of  which  things,  they  may  use  some 
seemly  and  indifferent  ceremonies,  (that  is,  which  are  no  way 
necessary;)  such  as  are,  to  lay  on  hands,  or  to  reach  out  the  right 
hand;*  or  else  they  may  omit  them. 

On  the  other  side,  the  office  and  proper  work  of  the  Keys  of 
Christ  is,  to  shut  and  bind ;  that  is,  by  the  commandment  of 
Christ,  and  the  authority  of  this  office  given  by  Him  to  the 
Church,  (which  is  his  power  and  sceptre,)  to  denounce  against  all 
stubborn,  impenitent,  unbelieving,  and  other  such  like  sinners, 
God's  horrible  judgment,  and  his  intolerable  wrath,  which  no  nature 
can  abide,  and  his  severe  sentence  :  and  so,  by  the  word  of  Christ, 
according  to  the  quality  of  the  offence,  to  reprove  their  sin,  to  sever 
them  from  the  fellowship  of  Christ  our  Saviour,  and  from  the  fruit 
and  participation  of  the  Sacraments,  and  to  cast  them  out  of  the 
Christian  Church  ;  and,  in  a  word,  to  shut  the  kingdom  of  heaven 
upon  them,  and  at  the  length  to  deliver  them  to  Satan. 

This  power  of  his  sceptre  and  Spirit  hath  the  Lord  granted  and 
delivered  to  the  holy  Apostles,  and,  in  them,  to  all  Ministers  of 
Churches,  lawfully  ordained,  that  they  might  exercise  it  in  his  stead. 


*   Touching    this    lito,    look   before    to   the   second   observation    n))on    the 
Former  Confession  of  Helvetia. 


OF    THE    MINISTERS    OF    THE    CHURCH,   Ikc.  2G3 

And  he  hath  granted  and  deUvered  it  in  these  words,  "  As  the 
Father  hath  sent  me,  so  do  I  send  you  also."  And  to  these  he  addeth 
by  and  by,  "  Receive  ye  the  Holy  Ghost :  if  ye  forgive  any  men 
their  sins,  they  are  forgiven  them ;  and  if  ye  retain  any  men's  sins, 
they  are  retained."  John  xx.  21 — 23.  Moreover,  a  manifest  example 
of  using  the  power  of  the  Keys  is  proposed  to  others  also  in  that 
sinner  of  Corinth,  whom  St.  Paul,  together  with  the  Church  of 
that  place,  by  the  power  and  authority  of  our  Lord  Jesus  Christ 
and  of  his  Spirit,  cast  out  from  thence,  and  delivered  to  Satan  : 
1  Cor.  v.  5.  and  contrarivdse,  after  that  God  gave  him  grace  to 
repent,  he  absolved  him  from  his  sins,  he  took  him  again  into  the 
Church,  to  the  communion  of  saints  and  Sacraments,  and  so  opened 
to  him  the  kingdom  of  heaven  again.  2  Cor.  ii.  7,  8.  By  this  we 
may  understand,  that  these  Keys,  or  this  divine  function  of  the 
Lord's,  is  committed  and  granted  to  those  that  have  charge  of 
souls,  and  to  each  several  Ecclesiastical  community,*  whether  they 
be  small  or  great.  Of  which  thing  the  Lord  saith  to  the  Churches, 
"  Verily  I  say  unto  you,  whatsoever  things  ye  bind  on  earth,  shall 
be  bound  in  heaven  :"  and  straight  after  ;  "  For  where  two  or  three 
be  gathered  together  in  my  name,  there  am  I  in  the  midst  of  them." 
Matt,  xviii.  18 ;  20.  Moreover,  this  is  likewise  taught,  that  every 
Christian,  so  often  as  he  needeth  these  Keys  of  the  Lord,  ought 
to  require  them  particularly  for  himselff  of  the  Pastors  of  souls  in 
that  Church  or  community,  of  which  himself  is  a  part,  and  to  which 
he  belongeth ;  and  to  use  them  with  full  confidence,  no  otherwise 
than  if  he  received  them  of  Christ  himself,  seeing  that  Christ  hath 
dehvered  them  unto  the  Pastors  ;  and  that  he  by  no  means  doubt, 
that  by  the  Ministry  of  these  Keys,  through  the  virtue  and  power 
of  Christ,  his  sins  are  forgiven  him,  and  that  he  is  freed  from  them, 
according  to  Christ  his  own  saying,  "Wliose  sins  ye  forgive;"  &c. 
John  XX.  23.  and,  "  He  that  heareth  you,  heareth  me  ;  and  he  that 
receiveth  you,  (in  the  behalf,  to  wit,  of  the  Ecclesiastical  Ministry, 
and  in  his  time  of  need,)  receiveth  me  :"  and  contrarily,  "  He  that 
despiseth  you,  despiseth  me."  Luke  x.  16.  Matt.  x.  40.  John  xiii.  20. 

*  That  is,  to  Presbyteries,  or  Consistories ;  which  consist  of  Pastors  and 
Elders,  and  unto  whom  properly  the  dispensing  and  ordering  of  the  Keys,  and 
Ecclesiastical  censures,  do  belong :  as  afterward  is  taught  in  the  fifth  obser- 
vation upon  the  Confession  of  Augsburg. 

*  This  is  to  be  interpreted  by  those  things,  which  we  spoke  of  private 
Absolution  in  the  Eighth  Section,  the  first  observation  upon  this  Confession, 
and  the  first  upon  the  Confession  of  Saxony. 


264  THE    ELEVENTH     SECTION. 

Thi?  is  also  taught  and  handled,  that  the  Priests*  ought  not 
to  use  these  Keys  of  the  Lord  otherwise,  than  according  to  the 
meaning  and  wiU  of  Christ,  which  is  declared  expressly  in  his  word, 
and  according  to  the  sure,  plain,  and  express  determinations  of  his 
judgment ;  and  that  they  do  not  in  any  manner  of  way,  according 
to  men's  opinions,  much  less  after  their  own  mind  or  lust,  abuse 
these  Keys  :  for  so  it  w^ould  come  to  pass,  that  the  Keys  should 
swerve  from  their  office.  And  this  is  to  be  taken  heed  of, 
that  it  be  not  by  this  means  fulfilled  in  the  misusing  of  them, 
which  the  Lord  hath  said  by  the  Prophet :  "  For  you,"  saith  he, 
"  is  this  commandment,  O  ye  Priests  :  if  ye  will  not  hear  it,  nor 
consider  it  in  your  hearts,  to  give  glory  to  my  name,  saith  the  Lord 
of  Hosts,  I  will  send  a  curse  upon  you,  and  will  curse  your  bless- 
ings, as  I  have  cursed  them  already,  because  ye  regard  not  in 
your  hearts  the  fear  of  the  Lord."  Mai.  ii.  1,  2. 

IV. — From  the  Confession  of  France. 

Art.  25.  Seeing  that  we  are  not  made  partakers  of  Christ,  but  by 
the  Gospelj  we  believe  that  that  good  order,  which  by  the  authority 
of  the  Gospel  is  confirmed,  ought  to  be  kept  sacred  and  inviolable ; 
and  that  therefore  Pastors  are  necessarily  required  in  the  Church, 
upon  whose  shoulders  the  burthen  of  teaching  the  word,  and  admi- 
nistering the  Sacraments,  doth  lie.  ^Yhom  also  we  ought  to  honour, 
and  reverently  to  hear,  if  so  be  that  they,  being  lawfully  called,  do 
discharge  their  office  :  not  as  though  God  did  stand  in  need  of  such 
stays  and  inferior  helps,  but  therefore  rather,  because  that  so  it 
seemeth  good  to  Him  to  govern  us,  as  it  were,  by  using  this  bridle. 
Therefore  we  detest  all  those  fanatical  spirits,  who,  as  much  as  in 
them  lieth,  desire  that  both  this  sacred  Ministry,  or  preaching  of 
the  word,  and  administration  of  the  Sacraments,  were  utterly  abo- 
lished. 

Art.  29.  We  believe  that  this  true  Church  ought  to  be  governed 
by  that  regiment  or  discipline,  which  our  Lord  Jesus  Christ  hath 
established  ;  to  wit,  so  that  there  be  in  it  Pastors,  Elders,  and 
Deacons :  that  the  purity  of  doctrine  may  be  retained,  vices  re- 
pressed, the  poor,  and  others  that  be  in  misery,   according  to  their 

*  Whom  they  mean  by  the  name  of  Priests,  it  hath  bec'ii  already  shewed 
in  the  second  observation  upon  the  Former  Confession  of  Helvetia,  and 
shall  straight  after  be  repeated  in  the  third  observation  upon  the  English 
Confession;  in  which  signification  it  is  henceforward  to  be  taken  in  all  the 
Confessions. 


OF    THE     MINISTER*    OF    THE    CHURCH,    &C.  2G5 

necessity,  provided  for ;  and  that  there  may  be  holy  meetingSj  for 
the  edifying  both  of  small  and  great. 

Art.  30.  We  believe  that  all  true  Pastors,  in  what  place  soever 
they  be  placed,  have  the  same  and  equal  authority  among  them- 
selves given  unto  them,  under  Jesus  Christ,- the  only  Head,  and  the 
chief  and  alone  Universal  Bishop  ;  and  that  therefore  it  is  not  lawful 
for  anv  Church  to  challenge  unto  itself  dominion  or  sovereignty  over 
any  other  Church. 

Art.  31.  We  believe  that  it  is  not  lawful  for  any  man,  upon  his 
own  authority,  to  take  upon  himself  the  governments  of  the  Church  ; 
but  that  every  one  ought  to  be  admitted  thereunto  by  a  lawful  elec- 
tion, so  far  as  mav  be,  and  so  long  as  the  Lord  giveth  leave.  And 
this  exception  we  do  expressly  add,  because  that  sometime  (as  it 
fell  out  also  in  our  days,  the  state  of  the  Church  being  disturbed) 
it  was  necessary  that  some  should  be  raised  up  of  the  Lord  extra- 
ordinarily, which  should  repair  the  ruins  of  the  decayed  Church. 
Nevertheless,  howsoever  it  be,  we  believe  that  this  rule  is  always 
to  be  followed,  that  all  Pastors  and  Elders  should  have  a  testimony 
of  their  calling. 

V. — From  the  Confession  of  England. 

Art.  5.  Furthennore,*  we  believe  that  there  be  divers  degrees  of 
Ministers  in  the  Church  :  whereof  some  be  Deacons,  some  Elders, 
some  Bishops  :  to  whom  is  committed  the  office  of  instructing  the 
people,  and  the  whole  charge  and  setting  forth  of  religion.  Yet 
notwithstanding,  we  say,  that  there  neither  is,  nor  can  be,  any  one 
man,  which  may  preside  over  the  universal  state  of  affairs  :  for 
that  Christ  is  ever  present  with  his  Church,  and  needeth  not  any 
man  to  supply  his  room,  as  his  only  heir  to  all  his  substance;  and 
that  there  can  be  no  one  mortal  creature,  which  is  able  to  com- 
prehend, or  conceive  in  his  mind,  the  Universal  Church,  that  is,  to 
wit,  in  all  the  parts  of  the  world ;  much  less  able  to  put  them  in 
order,  and  rightly  and  duly  to  govern  them.  '  For  that  all  the 
Apostles,'  as  Cv'prian  saith,  '  were  of  like  power  among  themselves  ; 
and  that  the  rest  were  the  same  that  Peter  was  :  that  it  was  said 
indifferently  to  them  all,  "Feed  ye:"  John  xxi.  15,  16.  indiffer- 
ently to  them  all,   "  Go  ye  into  the  whole  world  :"  Mark  xvi.  15. 

*  The  whole  of  the  extract  here  g^iven  from  the  5th  Arricle,  is  transferred  to 
the  place  it  now  occupies,  in  conformity  with  the  English  Editions,  from  the 
Tenth  Section  of  the  Latin  Harmony.  — Editor. 


266  THE    ELEVENTH    SECTION. 

indifferently  to  them  all,  '  Teach  ye  the  Gospel.'  ibid.  Cyprianus 
De  Simplicitate  Prcelatorum.  And  as  Jerome  saith,  '  That  all 
Bishops,  wheresoever  they  be,  be  they  at  Rome,  be  they  at 
Eugubium,  be  they  at  Constantinople,  be  they  at  Rhegium,  be 
all  of  like  eminence,  and  of  like  Priesthood.'  Hieronymus  ad  Evag- 
rium.  And  as  Cyprian  saith,  'That  there  is  but  one  Bishoprick, 
and  that  a  piece  thereof  is  perfectly  and  wholly  holden  of  every 
particvdar  Bishop.'  Cypr.  De  Simpl.  Preelat.  And  according  to 
the  judgment  of  the  Nicene  Council,  we  say,  that  the  Bishop  of 
Rome  hath  no  more  jurisdiction  over  the  Church  of  God,  than  the 
rest  of  the  Patriarchs,  either  of  Alexandria,  or  of  Antioch,  have. 
And  as  for  the  Bishop  of  Rome,  who  now  calleth  all  matters  before 
himself  alone,  except  he  do  his  duty  as  he  ought,  except  he 
minister  the  Sacraments,  except  he  instruct  the  people,  except  he 
warn  them  and  teach  them,  we  say,  that  he  ought  not  of  right 
once  to  be  called  a  Bishop,  nor  so  much  as  an  Elder.  '  For  that  a 
Bishop,'  as  saith  Austine,  '  is  a  name  of  labour,  and  not  of  honour  : 
so  that  the  man,  that  seeketh  to  preside  and  not  to  profit,  may  un- 
derstand himself  to  be  no  Bishop.'  In.  1  ad  Tim.  Cap.  Hi.  But 
that  neither  the  Pope,  nor  any  other  mortal  creature,  can  any  more 
be  head  of  the  whole  Church,  or  an  universal  Bishop,  than  he  can 
be  the  bridegroom,  the  light,  the  salvation,  the  life  of  the  Church. 
For  that  these  privileges  and  names  belong  only  to  Christ,  and  be 
properly  and  exclusively  fit  for  him  alone.  And  that  no  Bishop  of 
Rome  did  ever  suffer  himself  to  be  called  by  such  a  proud  title, 
before  Phocas  the  Emperor's  time;  who,  as  we  know,  by  killing 
his  own  sovereign  Mauritius,  the  Emperor,  did  by  a  treacherous 
villainy  aspire  to  the  Empire  ;  which  was  about  the  613th  year  after 
Christ  was  born.  Also,  that  the  Council  of  Carthage  did  circumspectly 
provide,  '  that  no  Bishop  should  be  called  either  the  highest  Pontiff, 
or  the  chief  Priest.'  Cap.  47.  And  therefore,  sithence  the  Bishop  of 
Rome  will  now-a-davs  so  be  called,  and  challengeth  unto  himself  an 
authority  that  is  none  of  his  ;  besides  that  he  doth  plainly  contrary 
to  the  ancient  Councils,  and  contrary  to  the  old  Fathers,  if  he  would 
believe  his  own  Gregory;  fLib.  4.  Epist.  76;  7S;  SO:  et  Lib.  7. 
Epist.  Gd.J  that  he  doth  take  to  himself  a  presumptuous,  a  pro- 
fane, a  sacrilegious,  and  an  anti-christian  name :  that  he  is  also 
the  King  of  pride,  that  he  is  Lucifer,*   which  preferreth  himself 

•  It  is  grown  to  a  custom,  thus  to  cull  Satan,  the  prince  of  the  devils,  from  a 
place  of  Isaiah  (Ch.  xiv.  12.)  misunderstood  of  some  of"  the  ancient  [-"athers. 


OF    THE     MINISTERS    OF    THE    CHURCH,    &C.  267 

before  his  brethren  :  that   he  hath  renounced  the  faith,   and  is  the 
forerunner  of  Antichrist. 

Art.  6.  Further  we  say,  that  the  Minister  ought  lawfully,  duly, 
and  orderly  to  be  preferred  to  that  office  of  the  Church  of  God ; 
and  that  no  man  hath  power  to  WTest  himself  into  the  holy  Ministry 
at  his  own  pleasure.  Wherefore  those  persons  do  us  the  greater 
wrong,  which  have  nothing  so  common  in  their  mouths,  as  that  we 
do  nothing  orderly  and  comely,  but  all  things  troublesomely  and 
without  order  :  and  that  we  allow  every  man  to  be  a  Priest,  to  be  a 
Teacher,  and  to  be  an  Interpreter  of  the  Scriptures. 

Art.  7.  Moreover  we  say,  that  Christ  hath  given  to  his  Ministers 
power  to  bind,  to  loose,  to  open,  to  shut.  And  we  say  that  the 
office  of  loosing  consisteth  in  this  :  either  that  the  Minister, 
bv  the  preaching  of  the  Gospel,  offereth  the  merits  of  Christ,  and 
full  pardon,  to  such  as  have  lowly  and  contrite  hearts,  and  do 
unfeignedly  repent  themselves,  pronouncing  mito  the  same  a  sure 
forgiveness  of  their  sins,  and  hope  of  everlasting  salvation :  or 
else  that  the  same  ^Minister,  when  any  have  offended  their  breth- 
ren's minds  with  some  great  scandal,  or  notable  and  open  crime, 
whereby  they  have,  as  it  were,  made  themselves  strangers  from 
the  common  fellowship  of  the  Church,  and  from  the  body  of 
Christ ;  then,  after  perfect  amendment  of  such  persons,  doth  recon- 
cile them,  and  bring  them  home  again,  and  restore  them  to  the 
company  and  unity  of  the  faithful.  We  say  also,  that  the  Minister 
doth  execute  the  authority  of  binding  and  shutting,  as  often  as  he 
closeth  up  the  gate  of  the  kingdom  of  heaven  against  unbelieving 
and  stubborn  persons,  denouncing  unto  them  God's  vengeance,  and 
everlasting  punishment  :  or  else,  when  he  doth  quite  shut  them  out 
from  the  bosom  of  the  Church  by  open  excommunication.*  Out  of 
doubt,  what  sentence  soever  the  Minister  of  God  shall  give  in  this 
sort,  God  himself  doth  so  well  aUow  it,  that,  whatsoever  here  in 
earth  by  their  means  is  loosed,  and  bound,  God  himself  wiU  loose, 
and  bind,  and  confirm  the  same  in  heaven.  And  touching  the 
Keys,  wherewith  they  may  either  shut  or  open  the  kingdom  of  hea^ 

*  There  is  also  a  certain  kind  of  excommunication  which  is  not  public  or 
open,  and  is  used  only  for  a  trial  of  repentance,  ^-^gain,  this  is  so  to  be  taken, 
that  (as  we  have  oft  before  admonished)  all  and  singular  Churches  may  keep 
their  holy  liberty,  both  in  ordaining,  and  putting  in  practice,  this  maimer  of 
discipline :  so  that  there  be  good  heed  taken  that  the  flock  be  not  infected 
with  a  contagion  of  obstinacy,  and  that  the  sacred  mysteries  be  not  cast  to 
doRS  and  swine. 


268  THE    ELEVENTH    SECTION. 

ven,  we,  with  Chrysostom,  say,  '  They  be  the  knowledge  of  the 
Scriptures  :'  with  TertuUian,  we  say,  '  They  be  the  interpretation  of 
the  Law  :'  and,  with  Eusebius,  we  say,  '  They  be  the  word  of  God.' 
Moreover,  that  Christ's  disciples  did  receive  this  authority,  not  that 
they  should  hear  the  private  confessions  of  the  people,  and  listen  to 
their  whisperings,  (as  the  common  massing-priests  do  everywhere 
now-a-days,  and  do  it  so  as  though  in  that  one  point  lay  all  the 
virtue  and  use  of  the  Keys :)  but  to  the  end  they  should  go,  they 
should  teach,  they  should  pubhsh  abroad  the  Gospel,  and  be  unto 
the  believing  a  sweet  savour  of  life  unto  life,  and  unto  the  unbeliev- 
ing and  unfaithful  a  savour  of  death  unto  death  :  *  that  the  minds 
of  godly  persons,  being  brought  low  by  the  remorse  of  their  former 
life  and  errors,  after  they  had  once  begun  to  look  up  unto  the  light  of 
the  Gospel,  and  believe  in  Christ,  might  be  opened  with  the  word 
of  God,  even  as  a  door  is  opened  with  a  key ;  contrariwise,  that 
the  wicked  and  wilful,  and  such  as  would  not  believe,  nor  return 
into  the  right  way,  should  be  left  still,  as  it  were,  fast  locked,  and 
shut  up,  and,  as  St.  Paul  saith,  wax  worse  and  worse.  2  Tim.  iii. 
13.  This  take  we  to  be  the  meaning  of  the  Keys;  and  that  after 
this  sort  men's  consciences  be  either  opened,  or  shut.  We  say 
that  the  Priestf  indeed  is  a  judge  in  this  case,  but  yet  hath  no 
manner  of  right  to  challenge  an  authority  or  power ;  as  Ambrose 
saith.  De  Pceniten.  Dist.  1.  Cap.  Verhum  Dei.  And  therefore  our 
Saviour  Jesus  Christ,  to  reprove  the  negligence  of  the  Scribes 
and  Pharisees  in  teaching,  did  with  these  words  rebuke  them, 
saying  :  "  Woe  be  unto  you,  Scribes  and  Pharisees,  which  have 
taken  away  the  Keys  of  knowledge,  and  have  shut  up  the  kingdom 
of  heaven  before  men."     Luke  xi.  52.     Matt,  xxiii.  13.     Seeing 

*  This  must  be  understood  to  be  the  accidental,  and  not  the  proper  end  of 
the  Ministry  of  the  Gospel ;  arising  not  of  the  Gospel  itself,  but  of  the  con- 
tempt of  the  Gospel.  But  this  application  of  the  similitude  of  the  Keys,  (for 
the  opening  of  all  men's  consciences,)  which  this  Confession  doth  often  use, 
sccmeth  to  be  somewhat  far  from  the  meaning  of  Christ. 

f  Touching  the  name  of  Priests,  see  the  second  observation  upon  the  For- 
mer Confession  of  Helvetia.  Again  it  must  be  understood,  that,  when  the 
question  is  of  Ecclesiastical  censures,  the  lawful  intelligence  of  the  Presbytery 
must  go  before  the  Priest's  judging.  That  which  is  said  touching  power  or 
authority,  must  be  understood  of  Civil  power,  which  Ecclesiastical  functions 
have  not  at  all  :  or  else,  of  the  authority  of  making  laws  to  men's  consciences, 
which  resteth  wholly  in  Christ,  the  only  Lawgiver ;  according  to  whose  pre- 
script and  appointment,  his  Ministers  ought  to  judge  and  determine  in  the 
Churches. 


OF    THE    MINISTERS    OK    THE    CHURCH,    &C.  269 

then  the  Key,  whereljy  the  way  and  entry  to  the  kingdom  of  God 
is  opened  unto  us,  is  the  word  of  the  Gospel,  and  the  expounding 
of  the  Law  and  Scriptures,  we  say  plainly  that,  where  the  same 
word  is  not,  there  is  not  the  Key.  And,  seeing  one  manner  of 
word  is  given  to  all,  and  one  only  Key  belongeth  to  all,  we  say, 
there  is  but  one  only  power  of  all  Ministers,  as  concerning  opening 
and  shutting.  And  as  touching  the  Bishop  of  Rome,*  for  all  that 
his  flattering  parasites  sing  these  words  in  his  ears,  "  To  thee 
will  I  give  the  Keys  of  the  Kingdom  of  heaven,"  Matt.  xvi.  19. 
(as  though  these  Keys  were  fit  for  him  alone,  and  for  nobody  else  ;) 
except  he  go  so  to  work,  as  men's  consciences  may  be  made  pliant, 
and  be  subdued  to  the  word  of  God,  we  deny  that  he  doth  either 
open,  or  shut,  or  hath  the  Keys  at  all.  And  although  he  taught, 
and  instructed  the  people,  (as  would  God  he  might  once  truly  do, 
and  persuade  himself  it  were  at  the  least  any  piece  of  his  duty!) 
yet  we  think  his  Key  to  be  never  a  whit  better,  or  of  greater  force, 
than  other  men's.  For  who  hath  severed  him  from  the  rest  ?  Who 
hath  taught  him  more  cunningly  to  open,  or  better  to  absolve,  than 
his  brethren  ? 

VI. — From  the  Confession  of  Belgia. 

Art.  30.  We  believe,  that  this  Church  ought  to  be  ruled  and 
governed  by  that  spiritual  regiment,  which  God  himself  hath  de- 
livered in  his  word  ;  so  that  there  be  placed  in  it  Pastors  and 
Ministers,  purely  to  preach,  and  rightly  to  adminster  the  holy 
Sacraments  :  that  there  be  also  in  it  f>lders  and  Deacons,  of  whom 
the  Senate  of  the  Church  might  consist  :  that  by  these  means 
true  religion  might  be  preserved,  and  sincere  doctrine  in  every 
place  retained  and  spread  abroad ;  that  vicious  and  wicked  men 
might  after  a  spiritual  manner  be  rebuked,  amended,  and,  as  it 
were,  by  the  bridle  of  discipline  kept  within  their  compass  :  that 
the  poor,  in  like  manner,  and  those  that  be  afflicted,  might  be 
relieved  either  with  aid  or  comfort,  according  to  the  several 
necessity  of  every  one.  For  then  shall  all  things  in  the  Church 
be  done  in  due  and  convenient  order,  when  faithful  and  godly  men 
are  chosen  to  have  the  government  of  the  same  ;  even  as  St.  Paul 


*  By  Bishop  understand  not  him,  that,  now  sitting  Pope  at  Rome,  is  called 
of  other,  and  termeth  himself,  universal  Bishop;  but  such  a  Pastor,  as,  being 
lawfully  called  in  the  Church  of  Rome,  (if  there  were  any  true  Church  to  be 
found,)  did,  with  his  fellow-labourers,  discharge  a  Christian  Ministry. 


270  THE    ELEVENTH    SECTION. 

hath  prescribed  in  the  3rd  chap,  of  the  First  to  Timothy,  and  the 
1st  chap,  to  Titus. 

Art.  31.  We  believe  that  Ministers,  Elders,  and  Deacons, 
ought  to  be  called  and  advanced  to  those  their  functions  by  the 
lawful  election  of  the  Church,  earnest  prayer  being  made  unto 
God,  and  after  the  order  and  manner  which  is  set  down  unto  us 
in  the  word  of  God.  This  especially  every  one  ought  to  take 
diligent  heed  of,  that  he  do  not  by  unlawful  means  thrust  himself 
into  those  offices.  For  every  one  must  wait,  until  he  be  called  of 
God  himself,  that  he  may  have  a  certain  testimony  of  his  vocation, 
and  may  know  that  it  is  from  the  Lord.  Yet  in  what  place  of  the 
world  soever  the  Ministers  of  the  word  of  God  may  be,  they  have 
all  of  them  the  same  and  equal  power  and  authority,  being  all  of 
them  equally  the  Ministers  of  Christ,  the  only  Universal  Bishop 
and  Head  of  the  Church.  Moreover,  lest  that  this  holy  ordinance 
of  God  be  despised  and  brought  into  contempt,  it  is  the  duty  of  all 
men  to  have  a  very  honourable  and  reverent  opinion  of  all  the 
Ministers  of  the  word,  and  Elders  of  the  Church,  even  for  that 
work's  sake,  wherein  they  do  labour :  also  to  be  at  peace  and 
unity  with  them,  and,  as  much  as  possibly  may  be,  to  abstain 
from  all  manner  of  quarrellings  and  contentions  one  with  another. 

VII. — From  the  Confession  of  Augsburg. 
Art.  14.  Concerning  Ecclesiastical  Orders  they  teach,  that  no 
man  should  publicly  in  the  Church  teach,  or  minister  the  Sacra- 
ments, except  he  be  rightly  called :  according  as  St.  Paul  also 
giveth  commandment  to  Titus,  "  to  ordain  Elders  in  every  city." 
Titus  i.  5. 

Out  of  the  Articles  concerning  Abuses. — Art.   7.    0/  the  Power 
Ecclesiastical. 

There  have  been  great  controversies  touching  the  power  and 
authority  of  Bishops  ;  in  which  many  have  incommodiously  mingled 
together  the  Ecclesiastical  power,  and  the  power  of  the  sword. 
And  out  of  this  confusion  there  have  sprung  very  great  wars  and 
tumults,  while  that  the  Popes,  bearing  themselves  bold  upon  the 
power  of  the  Keys,  have  not  only  appointed  new  kinds  of  worship 
and  service  of  God,  and  burdened  men's  consciences  by  reserving 
of  cases,  and  by  violent  excommunications ;  but  also  have  laboured 
to  transfer  worldly  kingdoms  from  one  to  another,  and  to  spoil 
Emperors  of  their  power    and  authority.     These  faults    did    godly 


OF    THE    MINISTERS    OF    THE    CHUUCH,    &C.  271 

and  learned  men  long  since  reprehend  in  the  Church  ;  and  for  that 
cause,  our  Divines  were  fain,  for  the  comfort  of  men's  consciences, 
to  shew  the  difference  between  the  Ecclesiastical  and  civil  powers. 
And  they  have  taught  that  either  of  them,  because  of  God's  com- 
mandment, is  dutifully  to  be  reverenced  and  honoured,  as  the 
chiefest  blessings  of  God  upon  earth. 

Now,  their  judgment  is  this  :  that  the  power  of  the  Keys,  or 
the  power  of  the  Bishops,  by  the  rule  of  the  Gospel,  is  a  power, 
or  commandment  from  God,  of  preaching  the  Gospel,  of  remitting 
or  retaining  sins,  and  of  administering  the  Sacraments.  For 
Christ  doth  send  his  Apostles  with  this  charge ;  "  As  the  Father 
hath  sent  me,  so  send  I  you.  Receive  ye  the  Holy  Ghost :  whose 
sins  ye  forgive,  they  are  forgiven  them ;  and  whose  sins  ye  retain, 
they  ai'e  retained."  John  xx.  21 — 23.  "  Go,  and  preach  the  Gospel 
to  every  creature,"  &c.  Mark  xvi.  15.  This  power  is  put  in 
execution,  only  by  teaching  or  preaching  the  Gospel,  and  ad- 
ministering the  Sacraments,  either  to  many  jointly,  or  to  several 
persons,  according  to  their  calling.  For  they  be  not  corporal  things, 
but  eternal,  that  are  granted  unto  us ;  as  an  eternal  rightousness, 
the  Holy  Ghost,  life  everlasting.  These  things  cannot  be  gotten, 
but  by  the  ministry  of  the  word  and  Sacraments :  as  Paul  saith, 
"  The  gospel  is  the  power  of  God  to  salvation  to  every  one  that 
believeth."  Rom.  i.  16.  Seeing  then  that  the  power  Ecclesiastical 
concerneth  things  eternal,  and  is  put  in  use  only  by  the  Ministry 
of  the  word,  it  hindereth  not  the  political  government,  no  more 
than  doth  the  skill  of  music  or  singing.*  For  the  civil  govern- 
ment is  occupied  about  other  matters,  than  is  the  Gospel.  The 
Magistrate  is  to  defend,  not  the  minds,  but  the  bodies,  and 
bodily  things,t  against  manifest  injuries ;  he  restraineth  men  by 
the  sword  and  corporal  punishment,  that  he  may  uphold  peace,  and 
a  civil  justice. 

*  Namely,  because  it  hath  a  diverse  scope  :  not  that  there  is  no  more  affinity 
or  agreement  between  the  Ecclesiastical  ministry  and  the  Civil  government, 
than  between  a  musician  and  a  Magistrate ;  when  as  they  do  both  tend 
directly  unto  one  and  the  self-same  end,  though  by  means  distinct  and  diverse 
one  from  the  other :  and  also,  both  the  Ministers  in  matters  civil  be  subject 
to  the  Magistrate,  and  the  Magistrate  in  matters  belonging  to  conscience  is 
subject  to  the  Ecclesiastical  Ministry;  and  one  doth  lean  and  stay  itself  upon 
the  other,  and  one  aid  and  succour  the  other. 

t  This  also  is  so  to  be  understood,  as  that,  notwithstanding  this,  the 
Magistrate  is  the  keeper  and  defender  of  both  Tables  of  the  Law. 


272  THE    ELEVENTH    SECTION. 

Wherefore  the  Ecclesiastical  and  civil  powers  are  not  to  be  con- 
founded. The  Ecclesiastical  power  hath  a  peculiar  commandment  to 
preach  the  Gospel,  and  administer  the  Sacraments.  Let  it  not  bv 
force  enter  into  another  charge ;  let  it  not  turn  worldly  kingdoms 
from  the  right  owners  ;  let  it  not  abrogate  the  ]\Iagistrate's  laws  ; 
let  it  not  withdraw  from  them  lawful  obedience  ;  let  it  not  hinder 
judgments  touching  any  civil  ordinances  or  contracts  ;  let  it  not  pre- 
scribe laws  to  the  Magistrate,  touching  the  form  of  a  common- 
wealth ;  as  Christ  saith,  "  My  kingdom  is  not  of  this  world."  John 
xviii.  36.  Again,  "  Who  made  me  a  judge  over  you?"  Luke  xii. 
14.  And  Paul  saith,  "  Our  conversation  is  in  heaven."  Phil.  iii.  20. 
"  The  weapons  of  our  warfare  are  not  carnal,  but  mighty  in  God, 
to  throw  down  imaginations,"  &c.  2  Cor.  x.  4.  Thus  do  our 
Divines  discern  and  distinguish  the  duties  of  each  power  one  from 
the  other,  and  do  warn  all  men  to  honour  both  powers,  and  to  ac- 
knowledge both  to  be  the  good  gift  and  blessing  of  God. 

If  so  be  that  the  Bishops  have  any  power  of  the  sword,  they  have 
it  not  as  Bishops  by  the  commandment  of  the  Gospel,  but  by  man's 
law  given  unto  them  of  Kings  and  Emperors,  for  the  civil  govern- 
ment of  their  goods.*  Yet  this  is  a  kind  of  function  and  charge, 
diverse  from  the  Mmistry  of  the  Gospel. 

Therefore,  when  as  the  question  is  touching  the  jurisdiction  of 
Bishops,  civil  dominion  must  be  distinguished  from  Ecclesiastical 
jurisdiction.  Again,  by  the  Gospel,  (or,  as  they  term  it,  by  divine 
right,)  Bishops,  as  they  be  Bishops,  (that  is,  such  as  have  the 
administration  of  the  word  and  Sacraments  committed  to  them,) 
have  no  jurisdiction  at  all,  but  only  to  forgive  sin ;  also  to  know  what 
is  true  doctrine,  and  to  reject  such  doctrine  as  will  not  stand  with  the 
Gospel,  and  to  debar  from  the  communion  of  the  Church  such  as  are 
notoriously  wicked,  not  by  human  force  and  violence,  but  by  the 
word  of  God.f     And  herein  of  necessity  the  Churches   ought   by 

*  Tbis  do  we  also  acknowledge  to  be  most  true :  but  we  say,  tbat  it  was 
neither  lawful  for  the  Princes  to  transfer  this  power  unto  Bishops,  nor  for 
the  Bishops  to  take  it  when  it  was  offered  ;  becr.use  the  Lord  hath  so  distin- 
guished these  two,  as  he  hath  also  severed  them  the  one  from  the  other.  And 
the  Apostle  doth  expressly  forbid  Ministers  to  entangle  themselves  in  the  things 
of  this  life  :  yea,  and  the  Apostles  themselves  did  cast  off  even  the  care  of  the 
alms  from  themselves  unto  the  Deacons,  that  they  might  attend  upon  the  word 
and  prayers.  Acts  vi.  2 — 4. 

t  To  wit,  by  the  judgment  and  verdict  of  the  Presbytery,  lawfully  gathered 
together,  and  not  by  the  will  and  determination  of  any  one  man ;  as  was  noted 
before  in  the  third  observation  upon  the  English  Confession. 


OF    THE    MlNJSTEUS    OF    THE    CHURCH,    &C.  273 

Divine  right  to  perform  obedience  unto  them;*  according  to  tlie  say- 
ing of  Christ,  "  He  that  heareth  you,  heareth  me."  Luke  x.  16.  But 
when  as  they  teach  or  determine  any  thing  contrary  to  the  Gospel, 
then  have  the  Churches  a  commandment  of  God,  wliich  forbiddeth 
obedience  to  them:  "Beware  of  false  Prophets."  Matt.  vii.  15. 
"  If  an  Angel  from  heaven  preach  any  other  Gospel,  let  him  be 
accursed."  Gal.  i.  9.  "  We  cannot  do  any  thing  against  the 
truth,  but  for  the  truth."  2  Cor.  xiii.  8.  Also,  "This  power  is 
given  us  to  edify,  and  not  to  destroy."  2  Cor.  xiii.  10.  So  do  the 
Canons  command  ;  ii.  quast.  7.  Cap.  S acer dotes ;  and  Cap.  Ores. 
And  Augustine,  in  his  Treatise  against  PetiUan's  Epistle,  saith, 
*  Neither  must  we  subscribe  to  Catholic  Bishops,  if  they  chance  to 
err,  or  hold  opinions  which  be  against  the  Scriptures.' 

If  so  be  that  they  have  any  other  power  or  jurisdiction,  in  hear- 
ing and  understanding  certain  cases,  as  namely,  of  Matrimony  and 
Tithes,  &c.  they  hold  it  by  man's  law :  f  just  as,  when  ordinary 
judges  fail,  Princes  are  constrained,  will  they,  niU  they,  to  minister 
justice  to  their  subjects^  for  maintaining  of  peace. 

And,  a  few  lines  after : — 

So  oft  as  we  handle  this  place,  by  and  by  our  adversaries  cry  out, 
that,  the  Bishops'  authority  being  overthrown,  there  foUoweth  dis- 
order ;  that  the  people's  behaviour  cannot  be  ordered ;  that  the 
common  sort  wax  lusty  and  unbridled ;  and,  in  a  word,  that  there 
foUoweth  a  hellish  life,  such  a  one  as  is  drawn  out  by  Euripides  in 
this  verse, — 

TSofiifiov  aKsei  c"    soil'  HCelg  v^evoQ, 

'  no  one  hears  from  any  one  a  word  according  to  law,' 

They  complain  also,  tliat,  when  as  some  laws  are  abrogated,  the 
common  people  taketh  it  as  a  pattern  how  to  deal  with  all  the  rest ; 

*  To  wit,  to  the  Ministers  of  the  word,  and  to  the  Elders;  and  not  to 
such  alone  as  now,  by  the  law  of  man,  carry  the  name  of  Bishops,  as  proper 
and  peculiar  to  themselves ;  which  is  common  to  all  Pastors  equally,  as 
Jerome  can  testify. 

t  It  seemeth  the  bond  of  marriage  should  be  excepted ;  the  knowledge 
whereof,  by  God's  law,  belongeth  to  the  Pastors,  to  wit,  in  this  respect,  that  it 
cannot  be  judged  firm  and  sure,  or  void  and  frustrate,  but  by  the  word  of  God; 
according  to  that :  "  What  God  hath  coupled,  let  no  man  put  asunder."  Matt. 
xix.  6.  Touching  which  point,  see  the  first  observation  upon  the  Former  Con- 
fession of  Helvetia,  and  the  second  upon  the  Confession  of  Wirtemburg,  in 
the  Eighteenth  Section. 

T 


274  THE    ELEVENTH    SECTION. 

and  so,  shaking  off  the  bonds  and  reins  of  discipline  and  order,  they 
take  an  excessive  liberty  to  themselves,  which  breedeth  infinite 
offences,  breaches  between  Princes,  scattering  of  Churches,  tumults, 
wars,  and  desolations.  To  conclude,  they  tell  us  here,  what  an 
enemy  to  mankind  want  of  government  is,  and  how  many  vices  and 
calamities,  arising  out  of  this  fountain,  do  overflow  the  whole  life  of 
man. 

They  advise,  therefore,  for  the  avoiding  of  these  so  great  evils,  to 
establish  the  authority  of  Bishops,  to  retain  still  the  laws  that  have 
been  in  use  before,  and  also  to  bear  with  the  inconveniences  (if  there 
be  any  in  them)  in  respect  of  the  common  weakness  of  men,  and 
for  quietness'  sake  to  dissemble  them  :  especially  seeing  there  can  no 
state  or  order  be  appointed,  which  is  without  all  manner  of  faults. 
Here  also  they  bring  in  that  old  saying,  '  That  an  evil  well  couched, 
is  not  to  be  stirred.'  They  rehearse  many  examples,  how  great 
overthrows  followed  upon  the  removing  of  laws,  and  the  change  of 
the  form  of  government,  in  the  cities  of  Athens,  Sparta,  Rome,  and 
divers  others :  and  at  Rome  (they  ask)  how  oft  did  the  dissensions  of 
the  Consuls  and  the  Tribunes  stir  up  great  civil  wars  } 

But,  though  these  senator-like  declamations  be  very  plausible,  and 
incense  the  minds  of  many  against  us,  yet  they  may  be  confuted  by 
most  true  and  substantial  arguments.  First,  therefore,  we  desire 
that  these  our  accusers  would  turn  over  the  history  of  the  Church 
from  time  to  time,  and  that  they  would  not  think  that  those  notable 
men,  the  Prophets  and  Apostles,  were  without  common  sense  and 
reason,  and  so  hard-hearted  that  they  cared  not  for  the  peace  and 
quiet  of  their  country,  or  so  barbarous  and  cruel  that  they  made  no 
great  account  of  the  discipline,  laws,  and  good  order  of  the  king- 
dom. For  those  most  wise,  virtuous,  and  grave  men,  Isaiah,  Jonas, 
Jeremiah,  John  Baptist,  Christ,*  Peter,  James,  and  Paul,  did  both 
know  what  a  great  good  is  civil  concord,  and  loved  their  country  and 
countrymen,  and  also  were  grieved  to  behold  the  discords  and 
renting  asunder  of  those  notable  commonwealths.  How  often  did 
Christ  weep,  when  he  spake  of  the  discords  and  tumults  of  his 
nation,  and  the  sacking  of  the  city  !  Albeit,  therefore,  the  Prophets 
and  Apostles  did  very  well  know  and  greatly  like  of  those  civil 
duties  ;  yet  were  they  constrained  by  the  commandment  of  God  to 
war  against  the  Devil's  kingdom,  to  preach  heavenly   doctrine,  to 

*  Though  Christ  would  also  be  a  Minister  of  the  circumcision,  yet  we 
would  not  have  him  ranged  in  the  same  order  with  others,  whether  they  be 
Prophets  or  Apostles. 


OF    THE    MINISTERS    OF    THE    CHUP.CH,    &C.  275 

collect  a  Church  unto  God,  and  to  employ  their  service  to  the 
eternal  salvation  of  a  great  number  of  men.  These  are  the  first 
laws  that  ever  were  given,  and  are  to  be  preferred  before  all  other  : 
"  Thou  shalt  have  no  other  gods ;  Thou  shalt  not  take  the  name  of 
God  in  vain."  Exod,  xx.  3  ;  7.  And  this,  concerning  the  Son, 
"This  is  my  beloved  Son,  hear  him."  Mark  ix.  7.  These  laws  must 
needs  be  obeyed ;  the  true  doctrine  of  God,  and  his  true  worship, 
must  needs  be  embraced  and  received ;  and  all  errors,  that  tend  to 
the  dishonour  of  God,  must  be  abhorred  and  forsaken,  though  all 
the  world  should  break  and  fall  down.  No  human  thing  must  be 
preferred  before  God's  commandment ;  not  our  life,  not  our  friends, 
not  the  concord  and  agreement  of  neighbours  and  countrymen. 

Moses,  a  very  wise  man,  and  no  doubt  a  politic  man,  layeth  upon 
the  tribe  of  Levi  the  charge  of  teaching ;  and,  knowing  what  great 
conflicts  and  dangers  teachers  shall  meet  withal,  he  forewarneth 
them  of  that,  which  he  took  to  be  most  difficult  of  all  other,  and 
chargeth  them  that  the  defence  of  true  doctrine  be  most  dear  unto 
them  :  for  so  he  salth,  "These  shall  keep  thy  word,  and  shall  forget 
their  parents,  children,  and  brethren."  Deut.  xxxiii.  9.  And  hereof 
we  have  experience,  that  it  is  no  small  burden  that  is  laid  upon  the 
teachers  of  the  word.  Our  men  are  cruelly  dealt  with  in  many  places. 
We  ourselves  are  sore  oppressed,  and  the  discord  of  our  country 
bringeth  no  small  grief  unto  us.  But,  as  was  said  before,  the  com- 
mandment of  God  concerning  the  embracing  of  the  true  doctrine  of 
God,  and  renouncing  of  errors,  must  be  preferred  before  these  great 
inconveniences.  We  are  not  ignorant  what  wise  men  have  written, 
of  changing  and  altering  laws.  We  remember  well  the  saying  of 
Plato,  '  That  as  the  manners  of  doting  parents,  so  the  customs  and 
fashions  of  our  country,  though  none  of  the  wisest,  are  to  be  borne 
withal.'  But  these  precepts  have  their  bounds  and  limits,  within 
which  they  must  be  restrained.  Bondage  without  impiety  may  be 
borne ;  but  idolatry  is  not  to  be  sanctioned,  nor  the  light  of  the 
Gospel  to  be  extinguished. 

Again,  why  do  our  adversaries  declaim  of  such  a  moderation 
unto  us,  when  as  they,  in  the  mean  while,  murder  the  citizens  and 
members  of  Christ  ?  They  might  easily  establish  peace,  and  main- 
tain the  authority  of  good  order,  if  they  would  abolish  superstition  and 
unjust  laws.  But  now  they  contend  not  for  the  safety  of  the  Church, 
but  for  their  own  profits  and  pleasures.  They  would  not  have  the 
idolatry  of  the  mass,  nor  praying  to  the  dead,  spoken  against ;  be- 
cause they  cannot    abide  that  their  gain    should   decrease.     They 

T  2 


276  THE    ELEVENTH    SECTION. 

defend  wandering  lusts,  because  the  unmarried  state  is  best  for  the 
keeping  of  their  goods.  These  things  are  in  all  men's  eyes.  There- 
fore let  them  leave  off  their  senator-like  invectives,  wherein,  to  use 
the  old  Poet's  words, — 

SfjUvoTg  \6yoi(SLv  a'lcrxpa  ixtJxavdfjiEvoi, 

'  under  a  fair  colour  they  seek  to  establish  shameless  facts.' 

Hereto  I  adjoin  also  the  other  part  of  our  defence,  both  true  and 
unfeigned.  We  do  not  shake  oft"  government,  to  bring  in  disorder. 
We  teach  that  the  Ministry  of  the  Gospel  is  most  highly  to  be  re- 
verenced and  obeyed  in  those  things,  which  (according  to  the  Gospel) 
do  properly  belong  to  that  Ministry.  And  he  is  a  wicked  and 
an  accursed  wretch,  that  doth  not  with  reverence  entertain,  as 
most  beautiful,  the  feet  of  such  as  bring  tidings  of  peace.  Isa.  lii.  7. 
And  as  for  the  civil  power,  which  beareth  the  sword,  it  hath  been 
highly  commended  and  approved  in  our  writings.  Wherefore  it 
is  a  vile  slander  that  they  object  against  us,  that  we  be  enemies  of 
government. 

Hitherto  also  belongeth  the  Last  Section  of  this  Article  7  : — 
They  allege*  against  us  also  other  sayings  which  command  obe- 
dience; "  Obey  those  that  are  set  over  you."  Heb.  xiii.  17.  How 
oft  must  we  answer,  that  obedience  is  most  necessary  in  such  things, 
as  belong  properly  to  this  Ministry  ordained  of  God  ?  For  these 
sayings  do  not  allot  unto  Bishops  a  kingdom  beyond  the  Gospel. 
Christ  gave  them  certain  commandments,  and  those  he  will  have 
us  obey.  Again  he  forbad  that  any  new-found  worship  should  be 
set  up  in  the  Church,  and  such  he  will  not  have  us  yield  unto. 
There  are  certain  bonds  and  limits  affixed,  within  which  both  the 
Pastors'  authority  and  our  obedience  must  contain  itself.  But  these 
limits  do  those  Bishops  most  malapertly  remove,  who  proudly  chal- 
lenge to  themselves  a  triple  power,  whereby  they  establish  most 
pernicious  errors  :  to  wit,  a  princely  and  supreme  power  of  inter- 
preting the  Scriptures ;  secondly,  a  power  of  ei'ecting  new  worship 
and  service  of  God  ;  thirdly,  a  sovereign  power  of  making  new 
laws.  And  thus  they  transform  the  Church  into  an  human  go- 
vernment. They  imagine,  forsooth,  that,  as  the  Prince,  or  highest 
judge  in  a  realm,  is  to  interpret  the  law,  and  as  the  Prince  hath 
power  to  make  new  laws,  so  the  Bishops  must  have  a  power  in  the 

*  The  whole  of  the  paragraph  here  ensuing  is  inserted  in  each  Edition  of  tlie 
English,  from  the  Appendix  subjoined  to  the  Latin  Harmony. — Editor. 


OF    THE    MINISTERS    OP    THE    CHURCH,    &C.  277 

Church,  not  unhke  that.  And  they  cannot  abide  that  the  Church 
should  be  governed  by  the  dumb  writings  (as  they  call  them)  of  the 
Prophets  and  Apostles ;  which  because  sometime  they  scarce  make 
the  matter  plain  enough,  which  they  do  set  down,  the  ambiguity 
breedeth  dissensions  and  discords.  Here  therefore  there  must  needs 
be  (say  they)  a  definitive  voice  of  some  Sovereign,  or  high  judge, 
to  interpret  that  which  is  doubtfully  written  :  and  except  all  be 
tied  to  stand  to  their  interpretation,  there  will  be  no  end  of  strife 
and  controversies.  Again,  unless  they  may,  according  as  times  and 
occasions  require,  make  laws,  what  a  disorder  would  there  foUow  ? 
These  things  are  set  out  with  big  words,  and  they  carry  a  shew  of 
probability  in  them,  because  they  are  in  imitation  of  the  civil  govern- 
ment. And  surely  such  conceits  as  these,  have,  in  aU  ages,  from 
the  beginning  of  the  world,  hurt  the  Church  greatly,  and  still  will 
hurt  it.  The  godly  are  therefore  to  be  admonished,  that  they  be 
not  overtaken  with  these  subtilties  and  flights.  God  will  have  his 
Church  governed  by  his  word,  which  Christ  and  his  Apostles  have 
left  unto  the  Church  ;  and  he  will  have  this  his  voice  to  sound  in 
the  Church  by  the  mouths  of  his  ministers.  And  though  it  do  con- 
tain a  wisdom  that  is  far  from  reason's  reach,  yet  the  word  of  the 
Prophets  and  Apostles  is  sure,  and  not  doubtful.  Therefore  Peter 
saith,  "  Ye  do  well  in  attending  to  the  word  of  the  Prophets,  as  to 
a  light  in  the  darkness."  2  Pet.  i.  19.  Besides,  the  Church  hath 
the  gift  of  interpretation,  that  is,  the  understanding  of  the  heavenly 
doctrine  :  but  that  is  not  tied  to  the  name  or  degree  of  Bishops ; 
and  therefore  there  is  no  power  of  interpreting,  like  to  the  power 
of  a  Prince,  or  highest  judge.  But  those  that  are  learned  in  the 
word  of  God,  and  born  again  by  his  Spirit,  in  what  place  soever 
they  be,  they  assent  unto  the  word  of  God,  and  understand  the 
same,  some  more,  some  less.  Men  must  therefore  judge  wisely  of 
those  huge  bulwarks  of  the  Papal  power.  Touching  laws,  to  be 
made  by  the  Bishops,  Peter  saith  in  a  word,  "  Why  do  ye  tempt 
God,  laying  a  yoke  on  them  ?''  &c.  Acts  xv.  16. 

VIII. — From  the  Confession  of  Wirtemburg. 

Article  20.     Of  Order. 

It  is  evident  by  the  holy  Scriptures,  that  all  they  which  are  indeed 
Christians,  are  consecrated  in  baptism  by  Christ,  the  Son  of  God, 
to  be  spiritual  priests,  and  that  they  ought  always  to  offer  up  to 
God  spiritual  sacrifices.     Neither  is  it  unknown,  that  Christ  in  his 


278  THE    ELEVENTH    SECTION. 

Church  hath  instituted  Ministers,  who  should  preach  his  Gospel, 
and  administer  the  Sacraments.  Yet  it  is  not  to  be  permitted  to 
every  one,  although  he  be  a  spiritual  priest,  to  usurp  a  public  Minis- 
try in  the  Church,  without  a  lawful  calling.  For  Paul  saith,  "  Let 
all  things  be  done  honestly  and  decently  among  you :"  1  Cor.  xiv. 
40,  and  again,  "  Lay  hands  suddenly  on  no  man."  1  Tim.  v.  22. 
Wherefore  we  do  not  account  it  an  unprofitable  thing,  to  prove,  as 
it  were  by  certain  steps,  the  faith  of  them  that  are  to  be  admitted 
to  the  public  Ministry  of  the  Gospel.  And  it  seemeth  not  a  little  to 
further  concord  and  unity,  to  keep  a  due  order  among  the  Ministers 
of  the  Church. 

But  the  holy  Scripture  doth  not  teach  us,  that  Christ  hath  insti- 
tuted in  his  Church  such  Priests,  as  should  be  mediators  between 
God  and  men,  and  pacify  the  wrath  of  God  towards  men  by  their 
sacrifices,  and  apply  the  merit  of  Christ  to  the  quick  and  the  dead, 
without  the  preaching  of  the  Gospel,  and  administration  of  the  Sa- 
craments. For  if  we  will  speak  of  the  great  and  true  Mediator, 
"  there  is  but  one  Mediator  between  God  and  men,  Jesus  Christ, 
the  Son  of  God."  1  Tim.  ii.  5.  If  we  will  speak  of  the  mediator 
of  prayer,*  every  godly  man  is  made  a  mediator,  each  for  other, 
through  Jesus  Christ ;  because  their  duty  doth  require  that  they 
should  commend  one  another's  welfare  to  God  in  their  prayers : 
the  which  duty  also  then  every  one  doth  perform,  when  they  say  the 
Lord's  prayer  in  faith.  If  we  speak  of  the  sacrifices  which  do  purge 
our  sins,  and  appease  the  wrath  of  God,  then  is  there  one  only  sa- 
crifice, which  doth  purge  us,  and  reconcile  God  unto  us ;  to  wit,  the 
sacrifice  of  our  liord  Jesus  Christ,  which  was  once  made  on  the 
Cross.  And  as  Christ  doth  die  no  more,  death  hath  no  more  do- 
minion over  him,  so  this  sacrifice  of  his  shall  never  be  made  again ; 
but  "by  his  one  oblation"  (as  it  is  written  in  the  Epistle  to  the 
Hebrews)  "  he  hath  made  perfect  for  ever  those  that  be  sanctified." 
Heb.  X.  14,  If  we  speak  of  the  remembrance  of  this  one  sacrifice, 
and  of  the  applying  of  the  merit  thereof ;  then  the  public  Ministers 
of  the  Church,  which  do  teach  the  Gospel  publicly,  and  administer 
the  Sacraments  according  to  the  institution  of  Christ,  do  not  only 
make  a  true  and  right  remembrance  of  this  purging  sacrifice,  but  do 
also  apply,  by  their  dispensation,  the  merit  of  this  sacrifice  to  all 
those  that  do  receive  the  Gospel  and  the  Sacraments  by  faith. 

Therefore  we  cannot  see  what   use   there   is   of  those  kind   of 

*  See  the  observation  upon  the  Confession  of  Saxony,  in^the  First  Section. 


OF    THE    MINISTERS    OF    THE    CHURCH,    &C.  279 

men  in  the  Church,  which  are  ordained  for  this  purpose,  that  they 
may  have  authority  to  sacrifice  for  the  quick  and  the  dead.  Paul, 
when  as  in  his  Epistles  to  the  Corinthians  (1  Cor.  xii.  28.)  and 
Ephesians  (Ephcs.  iv.  11.)  he  rehearseth  those  offices  and  Minis- 
tries which  are  necessary  to  the  edifying  and  preserving  of  the 
Church,  he  reckoneth  Prophets,  Apostles,  Evangelists,  Pastors, 
Teachers,  and  such  like :  hut  in  this  rehearsal  he  maketh  no  men- 
tion at  all  of  private  Priests,  of  which  sort  the  world  is  now  full. 
Neither  is  it  like  that  he  would  have  omitted  this  kind  of  Priests, 
if  either  Christ  had  appointed  it,  or  if  it  had  been  profitable  and 
necessary  for  the  Church.  And  Paul  writeth  that  "  a  Bishop  ought 
to  be  apt  to  teach."  1  Tim.  iii.  2.  And  Jerome  teacheth  that 
'  a  Priest  and  a  Bishop  are  all  one.'  Therefore  it  is  evident,  that, 
except  an  Elder  be  ordained  in  the  Church  to  the  Ministry  of 
teaching,  he  cannot  rightly  take  unto  him,  neither  the  name  of  an 
Elder,*  nor  the  name  of  a  Bishop. 

IX. — From  the  Confession  of  Sueveland. 

Article  13.     Of  the  Office,  Dignity,  and  Power  of  Ecclesiastical 

Persons. 

Touching  the  Ministry,  and  the  dignity  of  the  Ecclesiastical 
Order,  we  do  thus  teach  :  first,  that  there  is  no  power  in  the 
Church,  but  that  which  tendeth  to  edifying ;  2  Cor.  x.  8.  secondly, 
that  we  must  not  think  otherwise  of  any  man  in  this  state,  than 
Paul  would  have  men  to  esteem  either  of  himself,  or  of  Peter,  and 
Apollos,  and  others,  "  as  of  the  servants  of  Christ,  and  the  dispen- 
sers of  the  mysteries  of  God,  in  whom  this  is  chiefly  required, 
that  they  be  faithful."  1  Cor.  iv.  1,  2.  For  these  be  they  which 
have  the  keys  of  the  kingdom  of  God,  and  the  power  to  bind  and 
loose,  and  to  remit  or  retain  sins  :  yet  that  power  is  so  limited, 
that  they  be  nevertheless  the  Ministers  of  Christ ;  to  whom  alone 
the  right  and  authority  to  open  heaven,  and  forgive  sins,  doth 
properly  pertain.  "For  neither  he  that  planteth,  nor  he  that 
watereth,  is  any  thing,  but  God  that  giveth  the  increase."  1  Cor. 
iii.  7.  "  Neither  is  any  man  of  himself  fit  to  think  any  of  those 
things  as  of  himself;  but  if  any  man  be  found  fit  thereunto,  he 

*  To  wit,  when  question  is  of  such  Elders,  as  did  attend  upon  the  preaching 
of  the  word.  For  there  was  also  another  sort  of  Elders,  whom  the  Apostle 
calleth  Governments.  1  Cor.  xii.  28. 


280  THE    ELEVENTH    SECTIOS". 

hath  it  all  of  God  :"  2  Cor.  iii.  5.  who  giveth  to  whom  it  pleaseth 
him,  to  be  the  Ministers  and  Preachers  of  the  New  Testament ;  to 
wit,  so  far  forth  as  he  giveth  them  a  mind  faithfully  to  preach 
the  meaning  and  understanding  of  the  Gospel,  and  useth  them 
hereunto,  that  men  may  be  brought  by  a  true  faith  to  his  new 
covenant  of  grace.  Furthermore  these  be  they,  which  do  minister 
unto  us  not  the  dead  letter,  (that  is,  such  a  doctrine  of  truth,  as 
pierceth  no  fiirther  than  to  human  reason,)  but  the  Spirit,  which 
quickeneth,  and  doth  so  pierce  into  our  spirit  and  soul,  that  it 
doth  thoroughly  persuade  our  heart  of  the  truth.  These  are  the 
true  fellow-labourers  of  the  Lord ;  1  Cor.  iii.  9.  opening  indeed 
heaven,  and  forgiving  sins  to  those,  to  whom  they  declare  the 
doctrine  of  faith,  by  means  of  the  grace  and  Spirit  of  God.  Where- 
upon Christ,  sending  out  his  Apostles  to  exercise  this  duty,  he 
breathed  upon  them,  saying,  "  Take  ye  the  holy  Ghost  :"  and 
furthermore  he  addeth,  "  Whose  sins  ye  remit,"  &c.  John  xs. 
22,  23. 

Hence  it  is  manifest,  that  the  true  and  fit  Ministers  of  the 
Church  (such  as  be  Bishops,  Elders,  anointed  and  consecrated)  can 
do  nothing  but  in  respect  of  this,  that  they  be  sent  of  God.  "  For 
how  shall  they  preach  (saith  Paul)  except  they  be  sent  ?"  Rom.  x. 
15.  that  is,  except  they  receive  of  God  both  a  mind  and  power  to 
preach  the  holy  Gospel  aright,  and  with  fruit,  and  to  feed  the 
flock  of  Christ  ?  and  also,  except  they  receive  the  Holy  Ghost,  who 
may  work  together  with  them,  and  persuade  men's  hearts  ?  Other 
virtues  wherewith  these  men  must  be  endued,  are  rehearsed  in 
1  Tim,  iii.  Tit.i.  Therefore  they  which  are  in  this  sort  sent,  anointed, 
consecrated,  and  qualified,  they  have  an  earnest  care  for  the  flock 
of  Christ,  and  do  labour  faithfully  in  the  word  and  doctrine,  that 
they  may  feed  the  people  more  fruitfully :  and  these  are  acknow- 
ledged and  accounted  of  our  preachers  for  such  Bishops,  as  the 
Scripture  every  where  speaketh  of;  and  every  Christian  ought  to 
obey  their  commandments.  But  they  which  give  themselves  to 
other  things,  they  place  themselves  in  other  men's  seats,  and  do 
worthily  take  unto  themselves  other  names.  Yet  notwithstanding, 
the  life  of  any  man  is  not  so  much  to  be  blamed,  as  that  therefoi'e 
a  Christian  should  refuse  to  hear  him,  if  peradventure  he  teach 
something  out  of  the  chair  of  Moses  or  Christ  (that  is,  either  out 
of  the  Law  of  God,  or  out  of  the  holy  Gospel)  that  may  serve 
for  edification.  They  which  bring  a  diverse  or  a  strange  voice, 
whatsoever  thev  be,    thcv   are   in  no  account    or    estimation   with 


OF    THE    MINISTERS    OF    THE    CHURCH,    &C.  2S1 

the  sheep  of  Christ.  John  x.  5.  Yet  they  which  have  a  secular 
power  and  sovereignty,  they  have  it  of  God  himself,  howsoever 
they  he  called  :  therefore  he  would  resist  the  ordinance  of  God, 
whosoever  should  oppose  himself  to  that  temporal  government.* 

These  things  do  our  Preachers  teach,  touching  the  authority  of 
Ecclesiastical  persons :  so  that  they  have  great  injury  offered  to 
them,  in  that  they  are  blamed,  as  though  they  sought  to  bring  the 
authority  of  Ecclesiastical  Prelates  to  nothing  ;  whereas  they  never 
forbad  them  that  worldly  government  and  authority  which  they 
have.  But  they  have  often  wished,  that  they  would  come  nearer 
to  the  Ecclesiastical  commandments,  and  that  either  they  them- 
selves would  instruct  and  faithfully  feed  the  consciences  of  Chris- 
tians out  of  the  holy  Gospel,  or  that,  at  the  least  wise,  they  would 
admit  others  hereunto,  and  ordain  such  as  were  more  fit  for  this 
purpose.  This  is  it,  I  say,  that  our  Preachers  have  oftentimes 
requested  of  the  Prelates  themselves  ;  so  far  have  they  been  from 
opposing  themselves  at  any  time  to  their  spiritual  authority. 

But  whereas  we  either  could  not  bear  any  longer  the  doctrine 
of  certain  Preachers,  but,  being  driven  thereunto  by  necessity,  have 
placed  others  in  their  room ;  or  else  we  have  retained  those  also, 
which  have  renounced  that  Ecclesiastical  superiority  :  we  did  it 
not  for  any  other  cause,  but  for  that  these  did  plainly  and  faith- 
fully declare  the  voice  of  our  Lord  Jesus  Christ,  the  other  did 
mingle  therewith  man's  inventions.  For  so  often  as  the  ques- 
tion is  concerning  the  holy  Gospel,  and  the  doctrine  of  truth, 
Chi-istians  must  wholly  turn  themselves  to  the  Bishop  of  their 
souls,  the  Lord  Jesus  Christ,  and  not  admit  the  voice  of  any 
stranger  by  any  means.  Wherein  notwithstanding  neither  we,  nor 
they  do  offer  violence  to  any  man  :  for  Paul  saith,  "  All  things  are 
yours,  whether  it  be  Paul,  or  ApoUos,  or  Cephas,  or  the  world,  or 
life,  or  death,  whether  they  be  things  present,  or  things  to  come, 
even  all  are  yours,  and  ye  Christ's,  and  Christ  God's."  1  Cor.  iii. 
21  —  23.  Therefore,  seeing  that  Peter  and  Paul  are  ours,  and _  we 
are  not  theirs,  but  Christ's ;  and  that,  after  the  same  manner  that 
Christ  himself  is  his  Father's,  to  wit,  that  in  all  things,  which  we  are, 
or  may  be,  we  might  live  to  him  alone  :  and  seeing  furthermore 
that  to  this  end  we  have  power  to  use  all  things,  (yea,  even  men 
themselves,  of  what  sort  soever  they  be,)  as  though  they  were  our 


*  See  before,  the  third  observation  upon  the  Confession  of  Augsburg :  also 
after,  in  the  Seventeenth  Section,  the  third  observation  upon  the  same. 


282  THE    TWELFTH    SECTION.       OF    SACRAMENTS    IN    GENERAL. 

own,  and  ought  not  to  suffer  that  any  man,  or  any  thing,  should 
hinder  us  therein :  no  Ecclesiastical  person  may  justly  complain  of 
us,  or  ohject  to  us,  that  we  are  not  sufficiently  obedient  to  them,  or 
that  we  do  derogate  any  thing  from  their  authority  ;  seeing  that 
the  thing  itself  doth  \^-itness,  that  we  have  attempted  and  done  all 
those  things  according  to  the  will  of  God,  which  we  have  under- 
taken against  the  will  of  Ecclesiastical  persons.  These  therefore  be 
those  things  which  we  teach,  touching  the  office,  dignity,  and  power 
of  the  Ministers  of  the  Church,  whom  they  call  Spiritual :  the  which 
that  we  should  credit,  we  are  moved  thereunto  by  those  places  of 
Scripture,  w^hich  for  the  most  part  we  have  rehearsed  before.* 


THE    TWELFTH     SECTION. 

OF   TRUE    AND    FALSE    SACRAMENTS    IN    GENERAL. 

I. — From  the  latter  Confession  of  Helvetia. 

Chapter  19.  Of  the  Sacraments  of  the  Church  of  Christ. 
God,  even  from  the  beginning,  added  unto  the  preaching  of  the 
word  his  Sacraments,  or  Sacramental  signs,  in  his  Church.  And 
this  doth  the  holy  Scripture  plainly  testify.  Sacraments  be  mystical 
symbols,  or  holy  rites,  or  sacred  actions,  ordained  of  God  himself, 
consisting  of  his  word,  of  outward  signs,  and  of  things  signified  : 
whereby  he  keepeth  in  continual  raemor}',  and  eftsoons  recalleth  to 
mind,  in  his  Church,  his  great  benefits  bestowed  upon  man ;  and 
whereby  he  sealeth  up  his  promises,  and  outwardly  representeth, 
and,  as  it  were,  offereth  unto  our  sight,  those  things  w'hich  inwardly 
he  performeth  unto  us,  and  therewithal  strengtheneth  and  increaseth 
our  faith  through  the  working  of  God's  Spirit  in  our  hearts  ;  lastly, 
whereby  he  doth  separate  us  from  all  other  people  and  religions,  and 
consecrateth  and  bindeth  us  wholly  unto  himself,  and  giveth  us  to 
understand  what  he  requireth  of  us. 

*  It  may  be  right  to  state,  that,  in  consequence  of  much  confusion  arising, 
in  the  old  editions  of  the  Translation,  from  an  inattention  to  the  terms  used  in 
the  original,  such  corrections  have  been  introduced  into  the  present  edition, 
that  the  words  Presbyter  and  Senior  are  now  uniformly  rendered  by  Elder,  and 
the  word  Sacerdos  by  Priest,  throughout  the  whole  Section, — Editor. 


OF    SACRAMENTS    IN    GENERAL.  283 

These  Sacraments  are  either  of  the  Old  Church  or  of  the  New. 
The  Sacraments  of  the  Old  were  Circumcision,  and  the  Pascal  Lamb, 
which  was  offered  up ;  under  which  name,  reference  is  made  to  the 
sacrifices  which  were  in  use  from  the  beginning  of  the  world.  The 
Sacraments  of  the  New  Church  are  Baptism  and  the  Supper  of  the 
Lord.  Some  there  are,  which  reckon  seven  Sacraments  of  the  New 
Church.  Of  which  number  we  grant  that  Repentance,  Matrimony, 
and  the  Ordination  of  Ministers  (we  mean  not  the  Popish,  but  the 
ApostoUcal  Ordination)  are  very  profitable  ordinances  of  God,  but  no 
Saci-aments.  As  for  Confirmation  and  Extreme  Unction,  they  are 
mere  devices  of  men,  which  the  Church  may  very  well  want,  without 
any  damage  or  discommodity  at  all :  and  therefore  we  have  them 
not  in  our  Churches,  because  there  be  certain  things  in  them  which 
we  can  by  no  means  allow  of.  As  for  that  merchandize  which  the 
Romish  Prelates  use  in  ministering  their  Sacraments,  we  utterly 
abhor  it.  The  author  and  institutor  of  all  Sacraments  is  not  any 
man,  but  God  alone  :  for  men  can  by  no  means  ordain  Sacraments ; 
because  they  belong  to  the  worship  of  God,  and  it  is  not  for  man  to 
appoint  and  prescribe  a  sendee  of  God,  but  to  embrace  and  retain 
that  which  is  taught  unto  him  by  the  Lord.  Besides,  the  Sacra- 
mental signs  have  God's  promises  annexed  to  them,  which  neces- 
sarily require  faith  :  now  faith  stayeth  itself  only  upon  the  word  of 
God  ;  and  the  word  of  God  is  resembled  to  writings  or  letters,  the 
Sacraments  to  seals,  which  the  Lord  alone  setteth  to  his  own  letters. 
And  as  the  Lord  is  the  author  of  the  Sacraments,  so  he  continuedly 
worketh  in  that  Church,  where  they  be  rightly  used  ;  so  that  the 
faithful,  when  they  receive  them  of  the  Ministers,  do  know  that  the 
Lord  worketh  in  his  own  ordinance,  and  therefore  they  receive  them 
as  from  the  hand  of  God  :  and  the  Minister's  faults  (if  there  be  any 
notorious  in  them)  cannot  hurt  them,  seeing  they  do  acknowledge 
the  goodness  of  the  Sacraments  to  depend  upon  the  ordinance  of  the 
Lord.  For  which  cause  they  put  a  diff'erence,  in  the  administration 
of  the  Sacraments,  between  the  Lord  himself  and  his  Minister; 
confessing  that  the  substance  of  the  Sacraments  is  given  them  of 
the  Lord,  and  the  outward  signs  by  the  Ministers  of  the  Lord. 

But  the  principal  thing,  which  in  all  the  Sacraments  is  offered 
of  the  Lord,  and  chiefly  regarded  of  the  godly  of  all  ages,  (which 
some  have  called  the  substance  and  matter  of  the  Sacraments,)  is 
Christ  our  Saviour:  that  only  sacrifice,  Heb.  x.  12.  and  that 
Lamb  of  God  slain,  from  the  beginning  of  the  world.  Rev.  xiii.  8. 
that  rock  also,  of  which  all  our  fathers  drank ;  1  Cor.  x.  4.  by  whom 


284  THE    TWELFTH    SECTION. 

all  the  elect  are  circumcised  with  the  circumcision  made  without 
hands,  through  the  Holy  Spirit,  Col.  ii.  11,  12.  and  are  washed  from 
all  their  sins.  Rev.  i.  5.  and  are  nourished  with  the  very  hody 
and  blood  of  Christ  unto  eternal  life.  John  vi.  54. 

Now,  in  respect  of  that  which  is  the  chief  thing,  and  the  very 
matter  and  substance  of  the  Sacraments,  the  Sacraments  of  both 
the  Testaments  are  equal.  For  Christ,  the  only  Mediator  and  Savi- 
our of  the  faithful,  is  the  chief  thing  and  substance  in  them  both : 
one  and  the  same  God  is  author  of  them  both  :  they  were  given 
unto  both  Churches,  as  signs  and  seals  of  the  gi'ace  and  promises 
of  God  ;  which  should  call  to  mind  and  renew  the  memory  of  God's 
great  benefits  to  them,  and  should  distinguish  the  faithful  from  all 
the  religions  in  the  world ;  lastly,  which  should  be  received  spirit- 
ually by  faith,  and  should  bind  the  receivers  unto  the  Church, 
and  admonish  them  of  their  duty.  In  these,  I  say,  and  such  like 
things,  the  Sacraments  of  both  Churches  be  not  unequal,  although 
in  the  outward  signs  they  be  diverse. 

And  indeed  we  do  yet  put  a  greater  difference  between  them  : 
for  ours  are  more  firm  and  durable,  as  those  which  are  not  to 
be  changed  to  the  end  of  the  world.  Again,  ours  testify  that  the 
substance  and  promise  is  already  fulfilled  and  performed  in  Christ, 
whereas  the  other  did  only  signify  that  they  should  be  fulfilled. 
And  again,  ours  are  more  simple,  and  nothing  so  painful,  nothing 
so  sumptuous,  nor  so  full  of  ceremonies.  Moreover  they  belong 
to  a  greater  people,  that  is  dispersed  through  the  face  of  the  whole 
earth :  and  because  they  are  more  excellent,  and  do  by  the  Spirit 
of  God  stir  up  in  us  a  greater  measure  of  faith,  therefore  a  more 
plentiful  measure  of  the  Spirit  doth  follow  them. 

But  now,  since  that  Christ,  the  true  Messias,  is  exhibited  unto 
us,  and  the  abundance  of  grace  is  poured  forth  upon  the  people 
of  the  New  Testament,  the  Sacraments  of  the  Old  Law  are  surely 
abrogated  and  ceased ;  and  in  their  stead  the  Sacraments  of  the 
New  Testament  are  placed  :  namely,  for  Circumcision,  Baptism ; 
and  for  the  Pascal  Lamb  and  Sacrifices,  the  Supper  of  the  Lord. 

And  as  in  the  Old  Church  the  Sacraments  consisted  of  the  word, 
the  sign,  and  the  thing  signified ;  so  even  at  this  day  they  are 
composed,  as  it  were,  of  the  same  parts.  For  the  word  of  God 
maketh  them  Sacraments,  which  before  were  none  :  for  they  are 
consecrated  by  the  word,  and  declared  to  be  sanctified  by  Him  who 
first  ordained  them.  To  sanctify  or  consecrate  a  thing,  is  to 
dedicate  it  unto  God,  and  unto  holy  uses ;   that  is,  to  take  it  from 


OF    SACRAMENTS    IX    GENERAL.  285 

the  common  and  ordinary  use,  and  to  appoint  it  to  some  holy  use. 
For  the  signs  that  be  in  the  Sacraments,  are  drawn  from  common 
use  ;  things  external  and  visible.  As,  in  Baptism  ;  the  outward  sign 
is  the  element  of  water,  and  that  visible  washing,  which  is  done 
by  the  Minister.  But  the  thing  signified  is  regeneration,*  and  the 
cleansing  from  sins.  Likewise,  in  the  Lord's  Supper  ;  the  outward 
sign  is  bread  and  wine,  taken  from  things  commonly  used  for  meat 
and  drink.  But  the  thing  signified  is  the  body  of  Christ  which 
was  given,  and  his  blood  which  was  shed  for  us,  and  the  commu- 
nion of  the  body  and  blood  of  the  Lord.  Wherefore,  the  water, 
bread,  and  wine,  considered  in  their  own  nature,  and  out  of  this 
holy  use  and  institution  of  the  Lord,  are  only  that  which  they  are 
called,  and  which  we  find  them  to  be.  But  let  the  word  of  God 
be  added  to  them,  together  with  invocation  upon  His  holy  name, 
and  the  renewing  of  their  first  institution  and  sanctification,  and 
then  these  signs  are  consecrated,  and  declared  to  be  sanctified  by 
Christ.  For  Christ's  first  institution  and  consecration  of  the 
Sacraments  standeth  yet  in  force  in  the  Church  of  God,  in  such 
sort,  that  they  which  celebrate  the  Sacraments  no  otherwise  than 
the  Lord  himself  from  the  beginning  hath  appointed,  have  still, 
even  to  this  day,  the  use  and  benefit  of  that  first  and  most  excellent 
consecration.  And  for  this  cause,  in  the  administration  of  the 
Sacraments,  the  very  words  of  Christ  are  repeated.  And  forasmuch 
as  we  learn  out  of  the  word  of  God,  that  these  signs  were  appoint- 
ed unto  another  end  and  use,  than  commonly  they  are  used  unto ; 
therefore  we  teach,  that  they  now,  in  this  their  holy  use,  do  take 
upon  them  the  names  of  things  signified,  and  are  not  still  called  bare 
water,  bread,  or  wine  :  but  that  the  water  is  called  "regeneration, 
and  washing  of  the  new  birth ;"  Titus  iii.  5.  and  the  bread  and  wine 
"the  body  and  blood  of  the  Lord;"  1  Cor.  x.  16.  or  the  pledges 
and  Sacraments  of  his  body  and  blood.  Not  that  the  signs  are 
turned  into  the  things  signified,  or  cease  to  be  that  which  in 
their  own  nature  they  are,  (for  then  they  could  not  be  Sacraments, 
which  should  consist  only  of  the  thing  signified,  and  have  no  signs ;) 
but  therefore  do  the  signs  bear  the  names  of  the  things,  because 
they  be  mystical  tokens  of  holy  things,  and  because  the  signs  and 
the   things     signified    are    sacramentaUy  joined   together :    joined 

*  That  is,  the  blood  of  Christ,  by  virtue  whereof  we  are  regenerated  and 
washed  from  our  sins.  For,  to  speak  properly,  the  thing  signified  by  water 
is  the  blood ;  and  by  sprinkling,  the  washing  from  sins  and  regeneration  is 
signified. 


286  THE    TWKLFTH    SECTION. 

together,  I  say,  or  united  by  a  mystical  signification,  and  by  the 
purpose  and  will  of  Him,  who  first  instituted  them.  For  the  water, 
bread,  and  wine,  are  not  common,  but  holy  signs.  And  He  that 
instituted  water  in  Baptism,  did  not  institute  it  with  that  mind 
and  purpose,  that  the  faithful  should  only  be  dipped  in  the  water 
of  Baptism ;  and  he  which  commanded  the  bread  to  be  eaten, 
and  the  wine  to  be  drunk  in  the  Supper,  did  not  mean  that  the 
faithful  should  only  receiv'e  bread  and  wine,  without  any  further 
mystery,  as  they  eat  bread  at  home  in  their  own  houses  :  but 
that  they  should  spiritually  be  partakers  of  the  things  signified, 
and  by  faith  be  truly  purged  from  their  sins,  and  be  partakers  of 
Christ  also. 

And  therefore  we  cannot  allow  of  them,  which  attribute  the 
consecration  of  the  Sacraments  to  I  know  not  what  syllables  ;  to 
the  rehearsal  of  certain  words  pronounced  by  him  that  is  conse- 
crated, and  that  hath  an  intent  of  consecrating ;  or  to  some  other 
accidental  things,  which  are  not  left  unto  us  either  by  the  word, 
or  by  the  example,  of  Christ  or  his  Apostles.  We  do  also  mislike 
the  doctrine  of  those,  that  speak  no  otherwise  of  the  Sacraments, 
than  of  common  signs,  not  sanctified,  nor  efibctual.  We  condemn 
them  also,  who,  because  of  the  invisible  things,  do  despise  the  visi- 
ble, and  think  the  signs  superfluous,  because  they  do  already  enjoy 
the  things  themselves  :  such  were  the  Messalians,  as  it  is  recorded. 
We  do  disallow  their  doctrine  also,  who  teach  that  grace  and  the 
things  signified  are  to  be  so  tied  to  and  included  in  the  signs,  that 
whosoever  do  outwardly  receive  the  signs,  must  needs  inwardly  par- 
ticipate in  the  grace,  and  in  the  things  signified,  what  manner  of 
men  soever  they  be. 

Notwithstanding,  as  we  esteem  not  the  goodness  of  the  Sacra- 
ments by  the  worthiness  or  unworthiness  of  the  Ministei-s,  so  like- 
wise we  do  not  weigh  them  by  the  condition  of  the  receivers. 
For  we  know  that  the  goodness  of  the  Sacraments  doth  depend 
upon  the  faithfulness,  or  truth,  and  the  mere  goodness  of  God. 
For  even  as  God's  word  remaineth  the  true  word  of  God ;  wherein 
not  only  bare  words  are  uttered  when  it  is  preached,  but  there- 
withal the  things  signified  by  the  w'ords  are  off'ered  of  God, 
although  the  wicked  and  unbelievers  hear  and  understand  the  words, 
yet  enjoy  not  the  things  signified,  because  they  receive  them  not 
by  a  true  faith  :  even  so,  the  Sacraments,  consisting  of  the  word, 
the  signs,  and  the  things  signified,  continue  true  and  perfect  Sacra- 
ments,   not   onlv  because  thev  be  holv  things,   but  also   for    that 


OF  SACRAMENTS  IN  GENERAL.  287 

God  also  ofFereth  the  things  signified,  howsoever  the  unbeUevers 
receive  not  the  things  which  are  offered.  This  cometh  to  pass, 
not  by  any  fault  in  God,  the  author  and  offerer  of  them ;  but  by 
the  fault  of  men,  who  do  receive  them  without  faith,  and  unlaw- 
fully :  "  whose  unbelief  cannot  make  the  truth  of  God  of  none 
effect."  Rom.  iii.  3. 

Now,  forasmuch  as,  in  the  beginning,  where  we  shewed  what  the 
Sacraments  were,  we  did  also  by  the  way  set  down  to  what  end  they 
were  ordained,  it  will  not  be  necessary^  to  trouble  ourselves  with 
repeating  any  thing  which  hath  been  already  handled.  Next  there- 
fore in  order,  it  remaineth  to  speak  severally  of  the  Sacraments  of 
the  New  Church. 

11. — From  the  former  Confession  of  Helvetia. 
Article  20.  Of  the  Force  and  Efficacy  of  the  Sacraments. 
The  signs,  which  in  the  Church  of  Christ  be  called  Sacraments, 
are  two  :  Baptism,  and  the  Lord's  Supper.  These,  being  tokens 
of  secret  things,  do  not  consist  of  bare  signs,  but  of  signs  and 
things  also.  For  in  Baptism  water  is  the  sign,  and  the  thing 
itself  is  regeneration,*  and  adoption  among  the  people  of  God. 
In  the  Lord's  Supper,  bread  and  wine  be  the  signs,  but  the  thing 
is  the  communication  of  the  body  of  Christ  ;t  salvation  purchased 
for  us,  and  the  remission  of  sins.  These  things  are  received  by 
faith,  as  the  signs  be  received  wdth  the  corporal  mouth ;  and  the 
w^hole  fruit  of  the  Sacraments  is  in  the  thing  itself.  Whereupon  we 
affirm  that  Sacraments  are  not  only  tokens  of  human  fellowship,  but 
also  pledges  of  the  grace  of  God,  by  which  the  Ministers  do  work 
together  with  the  Lord,  (to  that  end,  which  He  doth  promise, 
offer,  and  bring  to  pass  ;)  yet  so  (as  we  said  before  of  the  Ministry 
of  the  word)  that  all  the  saving  power  is  to  be  ascribed  to  the 
Lord  alone. 

Out  of  the  Declaration  of  the  same  Confession  :— Of  Holy  Symbols. 

Sacraments  are  visible  patterns,  instituted  by  God,  of  the  grace, 

good  will,  and  promises  of  God  towards  us  ;  sure  testimonies,  and 

holy  remembrances,  the  which  under  earthly  signs  do  represent  unto 

us,  and  set  before  our  eyes,  heavenly  gifts,  and  do  withdraw  the 

*  See  the  observation  that  went  next  before,  upon  the  Latter  Confession 
of  Helvetia. 

t  That  is,  the  body  and  blood  of  Christ,  communicated  to  us  spiritually  by 
faith,  to  the  remission  of  sins,  and  to  eternal  life. 


288  THE    TWELFTH    SECTION. 

mind  from  earthly  to  heavenly  things.  Moreover,  they  be  tokens 
of  Christian  brotherhood  and  fellowship.  Therefore  a  Sacrament 
is  not  only  a  sign  ;  but  it  is  made  up  of  two  things,  to  wit,  of  a 
visible  or  earthly  sign,  and  of  the  thing  signified,  which  is  heavenly  : 
the  which  two  although  they  make  but  one  Sacrament,  yet  it  is  one 
thing  which  is  received  with  the  body,  another  thing  which  the 
faithful  mind,  being  taught  by  the  Spirit  of  God,  doth  receive.  For 
the  signs,  and  the  things  signified  by  the  signs,  do  cleave  together 
only  by  a  certain  mystical  mean,  or,  as  others  speak,  by  a  Sacra- 
mental union  :  neither  be  they  so  made  one,  that  one  is  made  in  its 
nature  the  other,  or  that  one  is  contained  in  the  other.  For  either 
of  them  (the  which  thing  also  holy  Gelasius  did  acknowledge)  doth 
keep  its  own  propriety.  Therefore  the  outward  signs  are  not  the 
self-same  thing,  substantially  and  naturally,  which  they  do  signify ; 
neither  do  they  give  it  of  themselves,  and  by  their  own  power,  no 
more  than  the  Minister  doth  :  but  the  I^ord  useth  the  Minister,  and 
the  signs,  and  the  word,  to  this  end,  that,  of  his  mere  grace,  when 
and  so  much  as  pleaseth  him,  he  may  represent,  declare,  visibly 
shew,*  and  set  before  our  eyes,  his  heavenly  gifts  j  and  all  this 
according  to  his  promise. 

Now,  as  it  doth  derogate  nothing  from  the  Ministry  of  the  word, 
when  it  is  said,  that  the  outward  preaching  of  the  word  doth  profit 
nothing,  except  the  inward  husbandman  do  give  the  increase ;  (for 
Paul  saith,  "  He  that  planteth,  and  he  that  watereth,  is  nothing, 
but  God  that  giveth  the  increase  :"  1  Cor.  iii.  7.)  so  he  doth  not 
make  the  Sacraments  of  no  effect,  which  saith,  that  it  is  not  they, 
but  God  himself  who  doth  purge  us  :  that  is,  which  doth  attribute 
the  force  of  the  Sacraments  to  the  Creator.  For  Peter  said,  "  Bap- 
tism doth  save  us  :"  but  he  addeth,  "  Not  whereby  the  filth  of  the 
flesh  is  washed  away,  but  in  that  a  good  conscience  maketh  answer 
unto  God."  1  Pet.  iii.  21.  For  as  in  other  creatures,  (as  in  the 
sun,  the  moon,  the  stars,  fire,  precious  stones,  herbs,  and  such  like 
things,)  which  God  doth  use  as  instruments  toward  us,  we  ought 
not  to  put  any  confidence,  nor  to  admire  them  as  the  causes  of  any 
benefit :  so  our  trust  ought  not  to  rest  in  outward  signs,  nor  the 
glory  of  God  to  be  transferred  unto  them,  as  they  be  outward  signs, 
(howbeit  the  Lord  doth  use  their  help  toward  us,  and  thus  they  be 
holy  ordinances ;)  but  through  them  our  trust  should  rise  to  Him, 
who  is  both  the  author  of  the  Sacraments,  and  the  Creator  of  all 
things. 

*  Visibly  shew  ;  that  is,  shew  by  setting  forth  visible  signs. 


OF    SACRAMENTS    IN    GENERAL.  289 

And  seeiner  that  the  Sacraments  are  the  institution  and  work 
of  the  Lord  himself,  the  faithful  do  receive  them,  not  as  certain 
superfluous  inventions  of  men,  as  if  at  the  hand  of  men ;  but  as  his 
heavenly  gifts,  and  that  at  the  very  hand  of  the  Lord.  For  touch- 
ing the  vs'ord  of  the  Gospel  which  he  preached,  the  Apostle  writeth 
thus  :  "  When  ye  received  of  us  the  word,  whereby  ye  learned  God, 
ye  did  not  receive  it  as  the  word  of  men,  but,  as  it  was  indeed,  as 
the  word  of  God,  who  also  worketh  in  you  that  believe."  1  Thess. 
ii.  13.  The  like  reason  is  there  of  the  Sacraments.  Therefore, 
just  as  a  little  before  we  testified,  that  we  do,  and  always  did, 
receive  these  sentences  and  speeches  of  Scripture,  touching  the 
Ministry  of  the  word, — The  Minister  doth  convert,  remit  sins,  open 
the  eyes  and  hearts  of  men,  give  faith  and  the  Spirit  :*  so,  being  well 
understood,  we  do  acknowledge  also  these  speeches  touching  the 
Sacraments, — The  Minister  through  baptism  doth  regenerate,  and 
wash  away  sins ;  he  doth  distribute  and  present  the  body  and  blood 
of  the  Lord.  For  Ananias  said  to  Paul,  "  Arise,  and  be  baptized ; 
wash  away  thy  sins,  by  calling  on  the  name  of  Jesus."  Acts  xxii. 
16.  Also,  Jesus  took  bread,  gave  it  to  his  disciples,  and  said, 
"This  is  my  body."  Matt.  xxvi.  26.  And  it  is  manifest,  that  the 
ancient  Fathers  did  use  such  kind  of  speeches,  because  that  by  this 
means  they  would  propound  and  commend  more  royally  the  gifts 
of  God. 

Moreover,  seeing  that  the  institution  and  work  of  the  word  and 
of  the  Sacraments  proceedeth  not  from  men,  but  from  God  ;  we  do 
here  reject  the  error  of  the  Donatists  and  Anabaptists,  who  esteemed 
the  holy  gifts  of  God  according  to  the  worthiness  or  unworthiness  of 
the  Minister. 

Now,  in  that  heavenly  gifts  are  represented  unto  us  by  earthly 
things,  it  Cometh  so  to  pass  by  a  certain  singular  goodness  of  God, 
who  by  this  mean  would  help  our  weakness.  For  the  weakness  of 
man's  wit  doth  understand  all  things  the  better,  if  they  be  repre- 
sented by  visible  things.  Therefore  the  Lord  would  by  Sacraments 
set  befox'e  the  eyes  of  mortal  men  his  heavenly  gifts,  and  his  pro- 
mises, as  it  were  a  lively  picture  on  a  sort  of  tablet :  that  is,  those 
things,  which  are  perceived  by  the  mind,  he  hath  delivered  to  us  in 
sensible  things. 

Whence   we  do  now  gather,  that  the    Sacraments  do  appertain 

*  To  wit,  as  the  instrumental  outward  cause,  which  the  Holy  Spirit  usetb, 
to  work  those  things  inwardly,  which  are  preached  to  us  outwardly. 

u 


290  THE    TWELFTH    SECTION. 

to  them  which  are  in  the  Church.  For  profane  men  do  scoff  at  our 
Sacraments,  insomuch  as  they  esteem  them  according  to  the  external 
things  only.  But  they  which  have  faith,  understand  the  mysteries 
of  the  Sacraments.  And  they  which  receive  them  in  a  true  andhvely 
faith,  receive  them  with  fruit.  If  they  be  received  without  faith, 
they  do  hurt :  not  that  the  good  gifts  of  God  do  hurt  of  themselves ; 
but  that,  being  not  perceived  aright,  they  do  hurt  through  our 
default. 

Furthermore,  the  Sacraments  are  badges  of  the  people  of  God. 
For  by  these  we  are  gathered  together  into  a  holy  company,  and  we 
profess  our  faith.  For  it  hath  pleased  the  Lord  by  this  mean  to 
gather  his  people  to  himself,  and,  as  it  were,  to  mark  them  with 
this  sign,  whereby  also  he  might  put  every  one  in  mind  of  his 
duty. 

Now  of  this  kind  there  be  two  Sacraments  in  the  Church  of 
Christ :  Baptism,  which  is  called  the  font  of  regeneration  ;  Titus  iii. 
5.  and  the  Supper  of  the  Lord,  which  is  called  "the  body  and  blood 
of  the  Lord,"  or,  "  the  communion  of  the  body  and  blood  of  the 
Lord."  1  Cor.  x.  16.  And  now  we  will  speak  severally  of  them: 
for  hitherto  we  have  discoursed  of  the  Sacraments  in  general,  as 
before  God  we  do  believe ;  and  wherein  we  hope  that  Luther  wUl  not 
think  any  thing  wanting. 

III. — From  the  Confession  of  Basle. 

Art.  5.  Sect.  2.  The  same  Sacraments  are  used  in  the  Church  : 
to  wit,  Baptism,  at  our  entrance  into  the  Church ;  and  the  Supper 
of  the  Lord,  in  due  time,  when  we  are  come  to  riper  years,  to 
testify  our  faith  and  brotherly  charity,*  as  in  Baptism  was  pro- 
mised. 

IV. — From  the  Confession  of  Bohemia. 
Chap.  11.  Of  Sacrainents  in  general. 
As  touching  the  Sacraments,  we  teach  that  they  be  external, 
earthly,  (as  they  which  consist  of  elements,)  and  visible  signs,  con- 
secrated by  the  word  of  God,  and  by  his  own  mouth  appointed  here- 
unto, to  signify  and  witness  to  us  that  self-same  spiritual  and 
invisible  grace  and  truth,  whereof  they  have  the  name,  and  which 
they  are  also  sacramentally.     These  Sacraments  no  man  either  did, 

•  Hereunto  add  also  the  other  ends  and  effects,  which  arc  more  fully  set 
forth  in  other  Confessions. 


OF    SACRAMENTS    IN    GENERAL.  291 

or  can  institute,  but  the  Lord  and  God  himself,  Christ  Jesus,  into 
whose  hands  the  Father  hath  dehvered  all  things.  John  xiii.  3.  And 
he  hath  instituted  and  appointed  them  for  great  and  salutary  causes, 
and  such  as  are  necessary  for  his  Church,  and  all  those  that  believe : 
to  wit,  that,  like  as  by  the  preaching  of  the  word,  so  by  the  adminis- 
tration of  the  visible  Sacraments,  and  by  the  mysteries  thereof, 
faith  might  be  helped  and  furthered ;  and  that  they  might  be  an 
assured  testimony  and  confirmation  of  the  favourable  and  well- 
pleased  will  of  God  towards  us ;  and  that  they  might  give  witness 
to  that  truth  which  is  signified  by  them,  and  might  reach  it  out 
(as  doth  the  word)  to  be  apprehended  by  faith ;  and  that  the  minds 
of  the  faithful,  in  the  receiving  of  them,  might  by  faith  receive  the 
grace  and  truth  whereof  they  be  witnesses;  and  applying  it  unto 
themselves,  might  make  it  their  own,  and  confirm  themselves 
therein ;  and,  on  the  other  side,  by  giving  themselves  to  God, 
might  consecrate,  and,  as  it  were,  by  an  oath  religiously  bind  them- 
selves to  serve  Him  alone,  and,  as  it  were,  be  bonded  together 
among  themselves,  by  the  joining  and  knitting,  as  of  one  Spirit,  so 
also  of  one  body,  Ephes.  iv.  4.  to  wit,  of  the  Church,  and  of  the 
fellowship  of  the  saints,  and  of  love. 

And  according  to  these  things,  the  Sacraments  (as,  in  times  past. 
Circumcision)  may  be  called  the  holy  covenants  of  God  with  his 
Church,  and  of  the  Church  with  God;  Gen.  xvii.  10.  the  ministra- 
tions of  faith  and  love,  by  which  the  conjunction  and  union  of  God, 
and  of  Christ  our  Lord,  with  believing  people,  and  theirs  again 
with  Christ,  and  that  among  themselves,  is  made  and  perfected,  in 
one  spiritual  body  of  the  Church  :  by  which  also,  even  as  by  the 
word,  Christ  and  his  Spirit  do  cause  in  the  faithful,  that  is,  in  those 
that  use  them  worthily,  a  precious  participation  of  his  excellent 
merit :  neither  doth  he  suffer  them  to  be  only  bare  and  naked 
ministrations  and  ceremonies ;  but  those  things  which  they  signify 
and  witness  outwardly,  them  doth  he  work  inwardly  to  salvation, 
profitably  and  effectually ;  that  is,  he  cleanseth,  nourisheth,  satis- 
fieth,  looseth,  remitteth,  and  confirmeth. 

They,  therefore,  which  contemn  these  Sacraments,  and  through 
stubbornness  will  not  suffer  them  to  be  of  any  force  with  thonselves, 
and,  making  small  account  of  them,  do  esteem  them  as  trifles,  or  do 
otherwise  abuse  them,  contrary  to  the  institution,  will,  or  command- 
ment of  Christ  ;  all  these  do  grieviously  sin  against  the  author 
thereof,  who  hath  instituted  them,  and  make  a  very  great  hazard  of 
their  salvation. 

u  2 


292  THE    TWELFTH    SECTION. 

But  if  any  man  would  willingly  use  these  Sacraments  according' 
to  the  institution  of  Christ,  and  yet  cannot  have  opportunity, 
either  entire,*  or  without  deceit,  so  to  do  as  he  would ;  (as  if  perad- 
venture  one  be  taken  and  kept  in  prison,  or  hindered  by  sickness,  or 
live  in  strange  countries  among  the  enemies  of  the  truth :)  such  a 
man,  in  such  a  case,  if  he  do  wholly  and  truly  believe  the  holy 
Gospel,  may  by  that  faith  be  saved,  although  he  have  not  the  use  of 
the  Sacraments.  To  which  case  appertains  that  worthy  saying  of 
Augustine,  upon  John,  Chap.  xvi.  'Beheve,  and  thou  hast  eaten:' 
seeing  that  the  Sacraments  are  not  necessary  to  salvation,  but  only 
by  the  addition  of  a  certain  condition. 

Also  we  teach  this  ;  that  the  Sacraments,  of  themselves,  or  by 
their  own  virtue,  for  the  w'ork  wrought,  or  for  the  outward  action 
alone,  that  is,  for  the  bare  participation,  and  perception,  and  use 
thereof,  cannot  give  grace,  nor  a  justifying  or  quickening  faith, 
to  any,  which  before  was  not  inwardly  quickened  by  the  Holy  Ghost, 
and  which  hath  no  good  motions  (as  it  is  termed)  within  himself. 
I  say,  the  Sacraments  cannot  give  to  any  such  either  grace,  or 
justifying  and  quickening  faith ;  and  therefore  they  cannot  justify 
any  man,  nor  inwardly  quicken  or  regenerate  any  man's  spirit :  for 
faith  must  go  before,  whereby  the  Holy  Ghost  doth  inwardly  quicken 
and  lighten  man,  and  stir  up  or  cause  good  motions  in  the  heart. 
Without  this  faith,  there  is  neither  any  justification  nor  salvation. 
Neither  do  the  Sacraments,  of  or  by  themselves,  help  any  whit 
hereunto,  as  in  the  holy  Scripture  manifest  examples  of  this  matter 
are  found  in  many  places :  especially  in  Judas,  who  received  the  Sacra- 
ment of  the  Lord  Christ  himself,  John  xiii.  26.  and  did  also  execute  the 
function  of  a  Preacher,  JNIark  iii.  14  ;  19.  and  yet  he  ceased  not  to  re- 
main a  devil,  an  hypocrite,  and  the  lost  son  ;  neither  was  he  made  better 
by  the  Sacrament,  or  by  the  use  thereof,  neither  did  this  profit  him 
any  thing  to  salvation  :  also  in  Ananias  and  his  wife.  Act.  v.  1  — 11. 
who  had  been  baptized  of  the  Apostles,  and  had  also  without  doubt 
received  the  Lord's  Supper ;  and  yet  notwithstanding  they  did  con- 
tinue in  their  wickedness,  injustice,  and  lies  against  the  Holy  Ghost, 
while  the  Sacraments  did  neither  take  away  their  wickedness,  nor 
give  them  the  saving  or  justifying  faith,  which  maketh  the  heart  the 
better  by  repenting,  and  presenteth  it  to  God  an  upright  and  obe- 
dient heart,  and  doth  appease  the  conscience.     Therefore  the  Sacra- 

*  Entire,  that  is,  lawful  liberty,  such  as  doth  agree  with  Christ  his  institu- 
tion. 


OF    SACRAM"ENTS    IN    GENERAL.  293 

ments  did  not  bestow  this  conscience  and  faith  itself  upon  them  :  even 
as  Circumcision,  and  the  sacrifices  of  the  Old  Testament,  did  not 
give  a  lively  and  justifying  faith,  without  the  which  faith  those 
things  availed  nothing  to  eternal  salvation  or  justification. 

And  so  doth  St.  Paul  speak  of  all  these  things  in  his  Epistle  to 
the  Romans,  and  bringeth  in  the  example  of  Abraham,  and  doth 
witness  that  he  had  faith  and  righteousness,  which  is  available  with 
God,  before  that  he  was  circumcised.  Rom.  iv.  10,  11.  In  like 
sort  he  writeth  of  the  people  of  Israel,  "  that  they  also  were 
baptized,  and  that  they  all  did  eat  one  and  the  same  spiritual 
meat,  and  did  all  drink  one  and  the  same  spiritual  drink  :  but  with 
many  of  them  God  was  not  pleased."  1  Cor.  x.  3  —  5.  And 
therefore,  even  in  the  abundance  of  all  these  things,  they  were 
thought  unworthy  to  be  received,  and  were  rejected  of  God.  For 
if  a  dead  man,  or  one  that  is  unworthy,  do  come  to  the  Sacraments, 
certainly  they  do  not  give  him  life  and  worthiness :  but  he  that  is 
such  an  one,  doth  load  himself  with  a  far  greater  burthen  of  fault  and 
sin,  seeing  that  he  is  unworthy.  The  which  thing  the  Apostle  doth 
expressly  declare  in  the  doctrine  touching  the  Supper  of  the  Lord, 
where  he  saith,  "  Whosoever  doth  eat  of  this  bread,  or  drink  of  this 
cup  of  the  Lord,  unworthily,  he  is  guilty  of  the  body  and  blood  of 
the  Lord  :  also  he  doth  eat  and  drink  judgment  to  himself."  1  Cor. 
xi.  27  ;  29. 

Lastly,  this  also  must  be  known  ;  that  the  verity  of  the  Sacra- 
ments doth  never  fail  them,  so  that  they  should  become  not 
effectual  at  any  time  :  but,  in  the  institution  of  Christ,  they  do 
always  exercise  their  virtue  and  eflScacy,*  in  witnessing,  sealing, 
confirming,  unto  the  worthy  receivers,  present  grace  and  salvation ; 
but  unto  the  unworthy,  their  fault  and  condemnation,  whether  they 
be  administered  by  a  good  and  honest  Priest,  or  by  a  close  sinner. 
For  so  long  as  the  overthwartness  of  such  wicked  hypocrites  is  not 

*  This  must  warily  be  understood.  For  properly  the  Sacraments  do  wit- 
ness, seal,  or  confirm  no  other  things,  but  grace  and  salvation.  The  condem- 
nation of  such  as  use  them  unworthily,  doth  not  flow  from  any  virtue  or  power 
of  the  Sacraments,  which  doth  avail  only  to  salvation  ;  but  wholly  from  the 
fault  of  the  unworthy  themselves,  whereby  it  cometh  to  pass  (and  that  by  an 
accident)  that  whilst  they  receive  the  signs  alone,  and  that  unworthily,  they 
deprive  themselves  of  the  Sacraments :  and  yet  for  all  that,  they  cease  not, 
on  God's  behalf,  to  be  perfect  Sacraments,  whether  they  be  given  to  the 
worthy,  or  to  the  unworthy.  Touching  which  point,  look  after,  in  the  Four- 
teenth Section,  the  first  and  second  observations  upon  the  Confession  of 
Augsburg. 


294  THE    TWELFTH    SECTION. 

as  yet  publicly  known,  neither  the  punishment,  more  gentle  or 
severe,  of  Ecclesiastical  Discipline,  nor  even  excommunication,  hath 
been  put  in  force  against  those  which  have  behaved  themselves 
more  stubbornly  ;  those  Sacraments  which  they  do  administer,  may 
be  received  of  them,  if  so  be  that  they  do  administer  them  according 
to  the  will,  mind,  and  institution  of  Christ :  the  which  thing  also  the 
Constitutions  of  the  ancient  Church  do  confirm.  For  the  virtue 
and  efficacy  of  the  Sacraments  doth  neither  consist  in  him,  nor 
depend  on  him,  who  doth  either  administer  them,  whosoever  he  be, 
or  doth  receive  them ;  but  it  consisteth  in  the  institution,  and  in  the 
commandment  that  was  most  absolute  and  mighty  in  authority,  and 
in  the  word  of  the  author  of  the  Sacraments,  to  wit,  of  our  Lord 
Jesus  Christ  :  on  which  one  thing  they  do  rely,  and  have  from 
thence  whatsoever  they  are  able  to  do.  Nevertheless,  the  Ministers 
must  thoroughly  look  to  it,  and  take  good  heed,  lest,  whilst  by  their 
labour  they  be  serviceable  to  others,  '*  they  themselves  become 
repi'obates,  or  worthy  to  be  rejected  :"  1  Cor.  ix.  27.  and  also, 
lest  "  they  give  holy  things  to  dogs,  or  cast  pearls  before  swine." 
Matt.  vii.  6.  Also  the  people  must  endeavour  by  all  means  to  take 
heed,  that  they  do  not  in  any  case  receive  the  Sacraments  with 
the  scandal  or  offence  of  the  Church,  and  the  proper  danger  of  the 
salvation  of  their  souls ;  that  is,  to  their  own  fault  and  judgment  : 
whereof  we  made  mention  before. 

V. — From  the  Confession  of  France. 

Art.  34.  We  believe  that  there  be  Sacraments  adjoined  to  the 
word,  for  the  more  ample  confirmation  thereof;  to  wit,  that  they 
mav  be  pledges  and  tokens  of  the  grace  of  God,  whereby  our  weak 
and  rude  faith  may  be  helped.  For  we  confess  that  these  outward 
signs  be  such,  that  God,  by  the  power  of  his  Holy  Spirit,  doth  work 
by  them,  that  nothing  may  be  there  represented  to  us  in  vain.  Yet 
we  think  that  the  whole  substance  and  truth  of  them  is  in  Christ 
Jesus ;  from  whom  if  they  be  separated,  they  be  nothing  else  but 
vain  shadows  and  smoke. 

Also,  Art.  35.  We  acknowledge  that  there  be  only  two  Sacra- 
ments, common  to  the  whole  Church,  &c.  (That  which  foUoweth, 
pertaineth  to  the  Thirteenth  Section.) 

VI. — From  the  Confession  op  England. 

Art.  10.  Moreover  we  allow  the  Sacraments  of  the  Church,  that 
is  to  say,  certain  holy  signs  and  ceremonies,  which  Christ  would  we 


OF    SACRAMENTS    IN    GENERAL.  295 

should  use ;  that  by  them  he  might  set  before  our  eyes  the  mysteries 
of  our  salvation,  and  might  more  strongly  confirm  the  faith  which 
we  have  in  his  blood,  and  might  seal  his  grace  in  our  hearts.  And 
these  Sacraments,  we,  together  with  Tertullian,  Origen,  Ambrose, 
Augustine,  Jerome,  Chrysostom,  Basil,  Dionysius,  and  other 
Catholic  Fathers,  do  call  Figures,  Signs,  Types,  Badges,  Copies, 
Forms,  Seals,  Signets,  Similitudes,  Patterns,  Representations, 
Remembrances,  and  Memories ;  nor  do  we  make  doubt,  together 
with  the  same  Doctors,  to  say  that  these  be  certain  Visible  Words, 
Seals  of  Righteousness,  and  Tokens  of  Grace.  And  we  do  ex- 
pressly pronounce,  that  in  the  Lord's  Supper  there  is  truly  given 
unto  the  believing,  the  body  and  blood  of  the  Lord,  the  flesh  of  the 
Son  of  God  which  quickeneth  our  souls,  the  meat  that  cometh  from 
above,  the  food  of  immortality,  of  grace,  truth,  and  life ;  and  that 
the  same  Supper  is  the  communion  of  the  body  and  blood  of 
Christ,  by  the  partaking  whereof  we  be  revived,  strengthened,  and 
fed  unto  immortality ;  and  whereby  we  are  joined,  united,  and 
incorporated  into  Christ,  that  we  may  abide  in  Him  and  He  in  us. 

And,  in  the  beginning  of  Art.  11.  Sect.  1.  Besides  this,  we 
acknowledge,  that  there  be  two  Sacraments,  which,  we  judge, 
properly  ought  to  be  called  by  this  name  :  that  is  to  say.  Baptism, 
and  the  Eucharist.  For  thus  many  we  see  were  delivered  and 
sanctified  by  Christ,  and  well  allowed  of  the  old  Fathers,  Ambrose, 
Augustine,  and  such  others. 

Vn. — From  the  Confession  of  Scotland. 
Article  21.  Of  the  Sacraments. 
As  the  fathers  under  the  law,  besides  the  verity  of  the  sacrifices, 
had  two  chief  Sacraments,  to  wit.  Circumcision,  and  the  Passover ; 
(the  despisers  and  contemners  whereof  were  not  reputed  for  God's 
people;  Gen.  xvii.  14.  Numb.  ix.  13.)  so  we  acknowledge  and 
confess,  that  we,  now  in  the  time  of  the  Gospel,  have  two  chief 
Sacraments  only,  instituted  by  the  Lord  Jesus,  and  commanded  to  be 
used  of  all  those  that  will  be  reputed  members  of  his  body  ;  to  wit. 
Baptism,  and  the  Supper,  or  Table,  of  the  Lord  Jesus,  called  the 
Communion  of  his  body  and  his  blood.  And  these  Sacraments,  as 
well  of  the  Old,  as  of  the  New  Testament,  now  instituted  of  God, 
not  only  do  make  a  visible  difiference  betwixt  his  people  and  those 
that  were  without  his  league,  but  also  do  exercise  the  faith  of  his 
children,  and,  by  participation  of  the  same  Sacraments,  do  seal 
in  their  hearts  the  assurance  of  his  promise,  and  of  that  most  blessed 


296  THE    TWELFTH    SECTION. 

conjunction,  union,  and  society,  ■which  the  elect  have  with  their 
head  Christ  Jesus.  And  thus  we  utterly  condemn  the  vanity  of 
those,  that  affirm  Sacraments  to  be  nothing  else  but  naked  and  bare 
signs.  No;  we  assuredly  believe,  that  by  Baptism  we  are  ingrafted 
into  Christ  Jesus,  to  be  made  partakers  of  his  justice,  by  which  our 
sins  are  covered,  and  remitted  :  and  also  that  in  the  Supper,  rightly 
used,  Christ  Jesus  is  so  joined  with  us,  that  he  becometh  the  very 
nourishment  and  food  of  our  souls.  And,  a  little  further  on:  —  But 
all  this  we  say  cometh  of  ti'ue  faith,  which  apprehendeth  Christ 
Jesus,  who  only  maketh  his  Sacraments  effectual  unto  us.  And 
therefore  whosoever  slandereth  us,  as  that  we  affirm  or  believe 
Sacraments  to  be  only  naked  and  bare  signs,  doth  injury  unto  us, 
and  speaketh  against  the  manifest  truth.  But  this  liberally  and 
frankly  we  confess,  that  we  make  distinction  betwixt  Christ  Jesus  in 
his  eternal  substance,  and  betwixt  the  elements  in  the  sacramental 
signs.  So  that  we  will  neither  worship  the  signs,  in  place  of  that 
which  is  signified  by  them,  neither  yet  do  we  despise,  and  interpret 
them  as  unprofitable  and  vain  ;  but  do  use  them  with  all  reverence, 
examining  ourselves  diligently  before  that  so  we  do  :  because  we  are 
assured  by  the  mouth  of  the  Apostle,  that  "  such  as  eat  of  that 
bread,  and  drink  of  that  cup  unworthily,  are  guilty  of  the  body  and 
blood  of  Christ  Jesus."  1  Cor.  xi.  28,  29. 

Article  22.      Of  the  right  Administration  of  the  Sacraments. 

That  Sacraments  be  rightly  ministered,  we  judge  two  things 
requisite  :  the  one,  that  they  be  ministered  by  lawful  Ministers, 
whom  we  affirm  to  be  only  they,  that  are  appointed  to  the  preaching 
of  the  word,  into  whose  mouths  God  hath  put  some  Sermon  of  ex- 
hortation, they  being  men  lawfully  chosen  thereto  by  some  Church  : 
the  other,  that  they  be  ministered  in  such  elements,  and  in  such 
sort,  as  God  hath  appointed :  else  we  affirm  that  they  cease  to  be 
right  Sacraments  of  Christ  Jesus.  And  therefore  it  is  that  we  fly 
the  society  of  the  Papistical  Church,  in  participation  of  their  Sacra- 
ments ;  first,  because  their  Ministers  are  no  ^Ministers  of  Christ 
Jesus,  (yea,  this  is  more  horrible,  they  suffer  women,  whom  the 
Holy  Ghost  will  not  suffer  to  teach  in  the  Congregation,  to  baptize ;) 
and  secondly,  because  they  have  so  adulterated  both  the  one  Sacra- 
ment and  the  other  with  their  own  inventions,  that  no  part  of 
Christ's  action  abideth  in  the  original  puritv.  For  oil,  salt,  and 
spittle,  and  such  like  in  Baptism,  are  but  men's  inventions ;  adora- 
tion, veneration,  bearing  through  streets  and  towns,  and  keeping  of 


OP  SACRAMENTS  IN  GENERAL.  297 

bread  in  boxes  or  boists,  are  profanation  of  Christ's  Sacraments,  and 
no  use  of  the  same.  For  Christ  Jesus  said,  "  Take  eat,  &c.  Do 
ye  this  in  remembrance  of  me."  Matt.  xxvi.  26.  By  which  words 
and  charge,  he  sanctified  bread  and  wine  to  be  the  Sacrament  of  his 
holy  body  and  blood,  to  the  end  that  the  one  should  be  eaten,  and 
that  all  should  drink  of  the  other,  and  not  that  they  should  be  kept, 
to  be  worshipped  and  honoured  as  God,  as  the  Papists  have  done 
heretofore  :  who  also  have  committed  sacrilege,  stealing  from  the 
people  the  one  part  of  the  Sacrament,  to  wit,  the  blessed  cup. 

Moreover,  that  the  Sacraments  be  rightly  used,  it  is  required  that 
the  end  and  cause  for  which  Sacraments  were  instituted,  be  under- 
standed  and  obsen'ed,  as  well  of  the  IMinister,  as  by  the  receivers. 
For  if  the  opinion  be  changed  in  the  receiver,  the  right  use  ceaseth  ; 
which  is  most  evident,  by  the  rejection  of  the  sacrifices  :  as  also,  if 
the  teacher  plainly  teach  false  doctrine,  which  were  odious  and 
abominable  before  God,  (albeit  they  were  his  own  ordinances,) 
because  that  wicked  men  use  them  to  another  end  than  God  hath 
ordained.  The  same  we  affirm  of  the  Sacraments  in  the  Papistical 
Church  ;  in  which  w^e  affirm  the  whole  action  of  the  Lord  Jesus  to 
be  adulterated,  as  well  in  the  external  form,  as  in  the  end  and 
opinion.  What  Christ  Jesus  did,  and  commanded  to  be  done,  is 
evident,  by  the  Evangelists  and  by  St.  Paul  :  what  the  Priest  doth 
at  his  altar,  we  need  not  to  rehearse.  The  end  and  cause  of  Christ's 
institution,  and  why  the  self-same  should  be  used,  is  expressed  in 
these  words  :  "  Do  ye  this  in  remembrance  of  me ;  as  oft  as  ve 
shall  eat  of  this  bread,  and  drink  of  this  cup,  ye  shall  shew  forth," 
that  is,  extol,  preach,  magnify,  and  praise,  "  the  Lord's  death,  tiU  he 
come."  1  Cor.  xi.  25,  26.  But  to  what  end,  and  in  what  opinion, 
the  Priests  say  their  Mass,  let  the  words  of  the  same,  their  own 
doctors  and  writings,  witness  :  to  wit,  that  they,  as  Mediators 
betwixt  Christ  and  his  Church,  do  ofi'er  unto  God  the  Father 
a  sacrifice  propitiatory  for  the  sins  of  the  quick  and  the  dead :  which 
doctrines,  blasphemous  to  Christ  Jesus,  and  making  derogation  to 
the  sufficiency  of  his  only  sacrifice,  once  offered  for  purgation  of  all 
those  that  shall  be  sanctified,  Heb.  x.  14.  we  utterly  abhor,  detest, 
and  renounce. 

Article  23.      To  whom  Sacraments  appertain. 

"We  confess  and  acknowledge,  that  Baptism  appertaineth  as  well 
to  the  infants  of  the  faithful,  as  unto  thena  that  be  of  age  and  dis- 
cretion.    And  so  we  condemn  the  error  of  the  Anabaptists,  who 


298  THE    TWELFTH    SECTION. 

deny  Baptism  to  appertain  to  children  before  they  have  faith  and 
understanding.  But  the  Supper  of  the  Lord  we  confess  to  appertain 
to  such  only,  as  be  of  the  household  of  faith,  and  can  try  and  ex- 
amine themselves  as  well  in  their  faith,  as  in  their  duty  towards 
their  neighbours.  Such  as  eat  and  drink  at  that  holy  Table  without 
faith,  or  being  at  dissension  with  their  brethren,  do  eat  unworthily  : 
1  Cor.  xi.  28,  29.  and  therefore  it  is,  that,  in  our  Church,  our 
Ministers  take  public  and  particular  examination  of  the  knowledge 
and  conversation  of  such  as  are  to  be  admitted  to  the  Table  of  the 
Lord  Jesus. 

VIIL — From  the  Confession  of  Belgia. 

Art.  33.  We  believe  that  God,  having  regard  to  our  dulness 
and  infirmity,  did  institute  Sacraments  for  us,  that  by  them  his  pro- 
mises might  be  sealed  to  us,  and  that  they  might  be  most  certain 
pledges  of  his  heavenly  love  towards  us,  and  of  his  gifts  bestowed 
upon  us,  for  the  cherishing  and  sustaining  of  our  faith.  These 
Sacraments  he  added  to  the  word  of  the  Gospel,  that  he  might 
more  lively  set  before  our  external  senses  both  those  things  which 
he  declareth  unto  us  in  his  word,  and  those  things  also  which  he 
worketh  inwardly  in  our  hearts  ;  and  to  confirm  more  and  more  in 
us  that  salvation,  which  he  vouchsafeth  to  communicate  unto  us. 
For  the  Sacraments  are  visible  signs  and  tokens  of  internal  and 
invisible  things  ;  by  the  which,  as  by  certain  means,  God  himself 
worketh  within  us,  through  the  power  of  the  Holy  Ghost.  There- 
fore they  be  not  vain  or  idle  signs,  neither  yet  ordained  of  God  to 
deceive  or  frustrate  us  of  our  hope.  For  the  truth  of  our  Sacra- 
ments is  Jesus  Christ,  without  whom  they  are  of  no  value.  More- 
over, that  number  of  Sacraments  sufl&ceth  us,  which  Christ  himself, 
our  true  and  only  Teacher,  hath  instituted :  and  those  are  only  two  ; 
to  wit,  the  Sacrament  of  Baptism,  and  the  Sacrament  of  the  Holy 
Supper  of  our  Lord  and  Saviour  Jesus  Christ. 

IX. — From  the  Confession  of  Augsburg. 

Art.  8.  Seeing  that  in  this  life  many  evil  men  and  hypocrites  are 
mingled  with  the  Church,  and  have  fellowship  with  it  in  the  outward 
signs  and  pledges ;  the  Sacraments  administered  by  such  as  are  evil, 
may  lawfully  be  used,  according  to  the  saying  of  Christ :  "  The 
Scribes  and  Pharisees  sit  in  Moses'  chair,  &c."  Matt,  xxiii.  2.  For 
the  Sacraments,  and  the  word  of  God,  are  efl!ectual,  by  reason  of  the 
institution  and  commandment  of  Christ,  thougli  they  be  delivered  by 


OF    SACRAMENTS    IN    GENERAL.  299 

vsricked  and  evil  men.  They  condemn  the  Donatists  and  such  like, 
who  said  it  was  not  lawful  for  the  people  to  use  the  ministry  of  evil 
men  in  tlie  Church,  and  held  opinion  that  the  ministry  of  evil  men 
was  quite  without  fruit  and  effect. 

The  beginning  of  this  Sth  Ai'ticle  is  elsewhere  thus  set  down : — 

Though  the  Church,  to  speak  properly,  be  a  congregation  of 
saints  and  true  believers,  yet,  seeing  that  in  this  life  many  hjrpocrites 
and  evil  men  be  mingled  with  it,  it  is  a  lawful  thing  to  use  the 
Sacraments,  ministered  by  the  hands  of  evil  men,  &.c. 

Art.  13.  Touching  the  use  of  the  Sacraments  they  teach,  that 
they  were  instituted,  not  so  much  to  be  notes  of  profession  amongst 
men,  as  to  be  signs  and  pledges  of  God's  good  will  towards  us,  set 
before  the  eyes,  to  stir  up  and  confirm  faith  in  them  which  use  them. 
Therefore  we  must  use  Sacraments  so,  as  we  must  join  faith  with 
them  ;  which  may  believe  the  promises  that  are  offered  and  declared 
unto  us  by  the  Sacraments.  By  this  faith  we  receive  both  the  grace 
promised,  which  is  represented  by  the  Sacraments,  and  also  the 
Holy  Ghost.  Therefore  they  condemn  that  Pharisaical  opinion  of 
the  Papists,  which  suppresseth  the  doctrine  of  faith,  and  doth  not 
teach  that  faith,  which  believeth  that  grace  is  freely  given  us  for 
Christ's  sake,  is  necessary  in  the  use  of  the  Sacraments ;  but 
imagineth  that  men  are  just,  by  the  very  use  of  the  Sacraments, 
even  for  the  work  done,  and  that  without  any  good  affection  of 
them  that  use  it. 

This  Article  we  find  thus  in  another  Edition  : — 

Concerning  the  use  of  the  Sacraments,  they  teach  that  they  were 
ordained,  not  so  much  to  be  marks  and  badges  of  profession  amongst 
men,  as  that  they  should  be  signs  or  testimonies  of  the  will  of  God 
towards  us,  set  forth  unto  us,  to  stir  up  and  confirm  faith  in  such  as 
use  them.  Whereupon  they  condemn  those  that  teach,  that  the 
Sacraments  do  justify  by  the  work  done,  and  do  not  teach  that  faith 
to  believe  remission  of  sins  is  requisite  in  the  use  of  Sacraments. 

X. — From  the  Confession  of  Saxony. 
Article  12.     Of  the  Sacraments. 

The  Church  also  is  discerned  from  other  nations,  by  certain  rites 
and  ceremonies  instituted  of  God,   and  usually  called  Sacraments ; 


300  THE    TWELFTH    SECTION. 

as  are  Baptism,  and  the  Lord's  Supper :  which,  notwithstanding, 
are  not  only  signs  of  a  profession,  but  much  more  (as  the  ancient 
Fathers  said)  signs  of  grace ;  that  is,  they  be  ceremonies  added  to 
the  promise  of  the  Gospel  touching  grace,  that  is,  touching  the  free 
remission  of  sins,  and  touching  reconciliation,  and  the  whole  benefit 
of  our  redemption :  the  which  are  so  instituted,  that  every  man 
should  use  them,  because  they  be  pledges  and  testimonies,  which 
declare  that  the  benefits  promised  in  the  Gospel  do  appertain  to 
every  one.  For  the  voice  of  the  Gospel  is  general  :  and  this  use 
doth  bear  witness  that  this  voice  doth  appertain  to  every  one  which 
useth  the  Sacraments. 

XI. — From  the  Confession  op  Wirtemburg. 
Articled.  Of  the  Sacraments. 
The  word  Sacrament,  as  also  the  word  Mystery,  (which  inter- 
preters do  expound  Sacrament,)  is  very  large.  But  because  some 
have  thought  it  good  to  restrain  it  to  the  number  of  seven  Sacra- 
ments, we  will  briefly  run  over  ever}'  one,  that  we  may  shew  what 
we  find  wanting  in  the  doctrine  that  some  have  broached,  and  what 
may  seem  to  be  repugnant  to  the  meaning  of  that  Church,  which  is 
indeed  Catholic  or  Orthodox. 

XII. — From  the  Confession  of  Sueveland. 
Article  1 6.  Of  the  Sacraments. 
Seeing  that  the  Church  of  Christ  doth  live  here  in  the  flesh, 
(howbeit  not  according  to  the  flesh,)  it  pleased  the  Lord  also  to 
teach,  admonish,  and  exhort  it  by  the  outward  word.  And  that 
this  might  be  done  the  more  commodiously,  he  would  also  have 
his  people  to  maintain  an  external  society  among  themselves.  For 
which  cause  he  hath  given  unto  them  holy  signs,  among  which  these 
are  the  chiefest.  Baptism,  and  the  Lord's  Supper :  the  which  we 
do  not  only  think,  therefore,  to  have  had  the  name  of  Sacraments 
among  the  Fathers,  because  they  are  visible  signs  of  invisible  grace, 
(as  St.  Augustine  doth  define  them ;)  but  also  for  that  reason, 
because  that  by  them  we  do  consecrate  ourselves  unto  Christ,  and 
do  bind  ourselves,  as  it  were,  by  the  oath  or  Sacrament  of  faith. 


801 

THE    THIllTEENTH    SECTION. 

OF  THE  SACRAMENT  OF  HOLY  BAPTISM 

I.  — From  the  latter  Confession  of  Helvetia. 
Chapter  Id.     Of  Holy  Baptism. 

Baptism  was  instituted  and  consecrated  by  God  ;  and  the  first  that 
baptized  was  John,  who  dipped  Christ  in  the  water  in  Jordan. 
From  him  it  came  to  the  Apostles,  who  also  did  baptize  with  water. 
The  Lord  in  plain  words  commanded  them,  "  to  preach  the  Gospel, 
and  to  baptize  in  the  name  of  the  Father,  the  Son,  and  the  Holy 
Ghost."  Matt,  xxviii.  19.  And  Peter  also,  when  divers  demanded 
of  him,  what  they  oug'ht  to  do,  said  to  them,  in  the  Acts,  "  Let 
every  one  of  you  be  baptized  in  the  name  of  Jesus  Christ,  for  the 
remission  of  sins,  and  ye  shall  receive  the  gift  of  the  Holy  Ghost." 
Acts  ii.  38.  "Whereupon  Baptism  is  called  of  some  a  sign  of 
initiation  for  God's  people,  as  that  whereby  the  elected  of  God  are 
consecrated  unto  God. 

There  is  but  one  Baptism  in  the  Church  of  God :  for  it  is  suffi- 
cient to  be  once  baptized  or  consecrated  unto  God,  For  Baptism 
once  received  doth  continue  all  a  man's  life,  and  is  a  perpetual  seal- 
ing of  our  adoption  unto  us.  For  to  be  baptized  in  the  name  of 
Christ,  is  to  be  enrolled,  entered,  and  received  into  the  covenant, 
and  family,  and  so  into  the  inheritance  of  the  sons  of  God ;  yea, 
and  in  this  life  to  be  called  after  the  name  of  God,  that  is  to  say, 
to  be  called  a  son  of  God ;  to  be  purged  also  from  the  filthiness 
of  sins,  and  to  be  endued  with  the  manifold  grace  of  God,  for  to 
lead  a  new  and  innocent  life.  Baptism  therefore  doth  call  to  mind, 
and  keep  in  remembrance,  the  great  benefit  of  God  performed  to 
mankind.  For  we  are  all  born  in  the  pollution  of  sin,  and  are  the 
sons  of  wrath.  But  God,  who  is  rich  in  mercy,  doth  freely  purge 
us  from  our  sins  by  the  blood  of  his  Son,  and  in  Him  doth  adopt 
us  to  be  his  sons,  and  by  an  holy  covenant  doth  join  us  to  himself, 
and  doth  enrich  us  with  divers  gifts,  that  we  might  live  a  new  life. 
All  these  things  are  sealed  up  unto  us  in  Baptism.  For  inwardly 
we  are  regenerated,  purified,  and  renewed  of  God  through  the 
Holy  Spirit :  and  outwardly  we  receive  the  sealing  of  most  notable 
gifts,  by  the  water ;  by  which  also  those  great  benefits  are  repre- 
sented, and,  as  it  were,  set  before  our  eyes  to  be  looked  upon.  And 
therefore  are  we  baptized,  that  is,  washed  and  sprinkled  with  visible 


302  THE    THIRTEENTH    SECTION. 

water.  For  the  water  maketh  clean  that  which  is  filthy,  and  refresh- 
eth  and  cooleth  the  bodies  that  fail  and  faint.  And  the  grace  of 
God  dealeth  in  like  manner  with  the  soul ;  and  that  invisibly,  and 
spiritually. 

Moreover  by  the  Sacrament  of  Baptism  God  doth  separate  us 
from  all  other  religions  and  nations,  and  doth  consecrate  us  a  pecu- 
liar people  to  himself.  We  therefore,  by  being  baptized,  do  confess 
our  faith,  and  are  bound  to  give  unto  God  obedience,  mortification 
of  the  flesh,  and  newness  of  life ;  yea,  and  we  are  billed  soldiers 
for  the  holy  warfare  of  Christ,  that  all  our  life  long  we  should 
fight  against  the  world,  Satan,  and  our  own  flesh.  Moreover,  we 
are  baptized  into  one  body  of  the  Church,  that  we  might  well 
agree  with  all  the  members  of  the  Church  in  the  same  religion  and 
mutual  duties. 

We  believe  that  of  all  other  is  the  most  perfect  form*  of 
Baptism,  wherein  Christ  was  baptized,  and  which  the  rest  of  the 
Apostles  did  use  in  Baptism.  Those  things,  therefore,  which  by 
man's  device  were  added  afterwards,  and  used  in  the  Church,  we 
think  them  nothing  necessary  f  to  the  perfection  of  Baptism.  Of 
which  kind  is  exorcism,  and  the  use  of  lights,  oil,  salt,  spittle,  and 
such  other  things  ;  as,  namely,  that  baptism  is  twice  every  year  con- 
secrated with  divers  ceremonies.  For  we  believe  that  the  Baptism 
of  the  Church,  which  is  but  one,  was  sanctified  in  God's  first  insti- 
tution of  it,  and  is  consecrated  by  the  word,  and  is  now  of  full 
force,  by  and  for  the  first  blessing  of  God  upon  it. 

We  teach  that  Baptism  should  not  be  ministered  in  the  Church 
by  women  or  midwives.  For  Paul  secludeth  women  from  Eccle- 
siastical callings :  but  Baptism  belongeth  to  Ecclesiastical  offices. 
We  condemn  the  Anabaptists,  who  deny  that  young  infants,  born 
of  faithful  parents,  are  to  be  baptized.  For,  according  to  the  doc- 
trine of  the  Gospel,  "theirs  is  the  kingdom  of  God:"  Luke  xviii. 
16.  and  they  are  written  in  the  covenant  of  God.  Acts  iii.  25. 
Why  then  should  not  the  sign  of  the  covenant  be  given  to  them .-' 
Why  should  they  not  be  consecrated  by  holy  Baptism,  who  are  God's 

*  Understand,  by  form,  the  external  ceremony ;  whether  it  be  of  dipping  or 
of  sprinkling. 

t  Yea,  we  have  utterly  rejected  some  of  them,  as  mere  superstitious  ;  some, 
as  being  manifestly  brought  by  the  negligence  of  Bishops,  from  the  Baptism  of 
those  which  be  of  age,  unto  the  baptism  of  infants ;  and  some,  to  be  short, 
as  altogether  unprofitable :  as  it  is  clearly  expounded  in  the  Confession  of 
Wirtemburg, 


OF    BAPTISM.  303 

peculiar  people,  and  in  the  Church  of  God  ?  We  condemn  also 
the  Anabaptists  in  the  rest  of  their  opinions,  which  they  pecuharly 
do  hold  against  the  word  of  God.  We  therefore  are  not  Ana- 
baptists, neither  do  we  agree  with  them  in  any  point  that  is 
theirs. 

II. — From  the  former  Confession  of  Helvetia. 
Article  21.  Of  Baptism. 
Baptism,  according  to  the  institution  of  the  Lord,  is  the  font  of 
regeneration,  the  which  the  Lord  doth  give  to  his  chosen  in  a 
visible  sign,  by  the  ministry  of  the  Church,  in  such  sort  as  we  have 
declared  before.  In  which  holy  font  we  do  therefore  dip  our  infants, 
because  that  it  is  not  lawful  for  us  to  reject  them  from  the  com- 
pany of  the  people  of  God,  which  are  born  of  us,  (who  are  the 
people  of  God,)  and  all  but  pointed  out  by  the  voice  of  God ;  espe- 
cially seeing  that  we  ought  godly  to  presume  of  their  election. 

Out  of  the  Declaration  of  the  same  Confession,  sent  unto  Luther  : — 
Of  Baptism. 
Baptism  is  a  Sacrament,  wherein  the  Lord  by  a  visible  sign  doth 
testify  his  grace  unto  us  ;  whereby  he  doth  regenerate  us,  and 
cleanse  us  from  our  sins,  and  also  receive  us  to  be  his  people,  that 
we  may  live  to  Christ,  die  to  the  old  Adam,  and  be  partakers  of  the 
good  things  of  Christ.  For  we  all  are  born  sinners ;  whereupoi . 
we  have  need  of  regeneration,  and  the  purging  of  our  sins,  which 
cometh  to  pass  by  the  free  mercy  of  God  ;  whereby  also  we  are  re- 
ceived into  the  covenant,  that,  being  buried  into  his  death,  we  may 
rise  again  in  newness  of  life  :  the  which  thing  is  taught  more  at 
large  in  the  Apostles'  writings.  But  the  goodness  of  God  doth  in- 
deed give  unto  us  these  heavenly  gifts,  and  also  useth  a  sign  here- 
unto, that  it  may  declare  these  things  unto  us,  and,  by  pouring  them 
into  our  senses,  may  allure  us  to  more  excellent  things  ;  that  so  the 
whole  glory  may  be  to  God,  and  yet  the  holy  institution  of  the  sign 
may  not  be  made  frustrate.  For  it  is  most  truly  said,  "  Baptism 
doth  save  us  :"  but  it  is  added  of  Peter,  "  Not  that  which  washeth 
away  the  filth  of  the  body."  1  Pet.  iii.  21.  And  the  Baptist  saith, 
"  I  indeed  do  baptise  you  with  water,  but  he  (that  is,  Christ)  shall 
baptize  you  with  the  Holy  Ghost,  and  with  fire."  Matt.  iii.  11. 
Whereunto  the  holy  Council  of  Nice  having  respect,  did  say,  '  Our 
Baptism  is  to  be  considered,  not  with  sensible  eyes,  but  with  the 
eves  of  the  mind.* 


304  THE    THIRTEENTH    SECTION, 

Also,  Baptism  is  a  badge  :  for  it  serveth  to  our  confession.  For 
this  we  do  plainly  confess  in  the  Church,  that  we,  together  with 
our  children  and  all  our  family,  do  profess  the  Christian  religion, 
that  we  are  the  members  of  that  body  whereof  Christ  is  the  Head, 
to  whom  we  have  given  our  names,  being  received  of  him  into  the 
number  of  those  soldiers,  who,  by  the  good  guiding  of  Christ,  do 
through  all  their  life  exercise  a  warfare  against  the  world,  Satan, 
and  the  flesh. 

Hitherto  also  appertaineth  Article  5,  Section  2,   of  the  Confession  of 
Basle ;  which  was  placed  above  in  the  Twelfth  Section. 

III. — From  the  Confession  of  Bohemia. 
Chapter  12.      Of  Holy  Baptism. 
Touching  holy  Baptism  it  is  taught,  that  men  must  believe  and 
profess,  that  this  is  a  Sacrament,  or  wholesome  ministry,  of  the  New 
Testament,   instituted   of    Christ  the  Lord,    concerning  which    the 
faithful  Ministers  have  in  charge,  that  by  the  administration  hereof 
they  benefit  the  holy  Church.     This  Sacrament    consisteth   of    an 
outward  washing,  that  is  done  with  water,  with  calling  on  the  name 
of  the  Holy  Trinity ;  that  of  the   element   and  the  word  there^may 
arise,  and  be  jointly  made  withal,   a   Sacrament.    August.  Homil.  in 
Johan.  cap.  xiii.     And  that  washing  is  used  both  to   signify,  and  to 
witness,  a  spiritual  washing  and  inward  cleansing  of  the  Holy  Ghost 
from  the  disease  of  hereditary  sin,  and  from  other  sins,  the  guilt  of 
which  is  here  forgiven  and  taken  away ;  and  to  the  attaining  of  a 
new  manner  of  birth,   or  regeneration  :  whereupon  it  is  called  the 
Sacrament  of  the  new  birth,  that  is,   of  regeneration,  or  a  washing 
with  water  in  the  word  of  life.    Acts  ii,  38.  and  xxii,  16.     For  we 
believe  that  whatsoever  by  Baptism,  as  by  a  Sacrament  added  to  the 
word  of  the  Gospel,  is  in  the  outward  ceremony  signified  and  wit- 
nessed, all  that  doth  the  Lord  God  work  and  perform  inwardly : 
that  is,  that  he  washeth  away  sin.  Tit.  iii.  3.  begetteth  a  man  again, 
and  bestoweth  salvation  upon  him,  John  iii.  5,   and,   through  the 
washing  of  water,  cleanseth  by  the  word  the  society  of  his  Church, 
Eph.  v,  26.    clotheth  and  apparelleth  it  with  his  Son,  Gal.  iii,  27. 
burieth  and  taketh  away  sin,  Rom.  vi.  4.    and  giveth  testimony  to, 
and  sealeth  the    peace  of,  a  good  conscience.   1  Pet.  iii.  21.     For 
Baptism  is  not  a  washing  away  of  the   outward  filth  of  the  flesh, 
but  the    stipulation   or   promise   that  a    good   conscience   maketh 
unto  God.     For  the  bestowing  of  these   excellent  fruits    was  holy 


OF    BAPTISM.  305 

Baptism  given  and  granted  to  the  Church ;  which  the  faithful 
shepherds  of  souls  ought  to  administer,  and  which  the  faithful  people 
of  Christ,  touching  the  receiving  thereof,  ought  to  use  lawfully, 
but  once  only  :  yet,  in  deed  and  truth,  throughout  their  whole 
life. 

And  although  Baptism  in  the  Primitive  Church  was  for  the  most 
part  ministered  to  such,  as  were  well  grown  and  of  discretion,  after 
a  Confession  of  Faith  made  by  them,  according  to  Christ's  com- 
mandment :  yet  this  is  taught,  that  young  children  also,  who  are 
reckoned  in  the  number  of  God's  people,  in  like  sort  are  by  this 
Ministry  to  be  benefited  toward  the  attaining  of  salvation,  that 
they  likewise  may  be  consecrated  and  dedicated  to  Christ,  according 
to  this  commandment,  when  he  saith,  "  Suffer  ye  the  little  ones  to 
come  to  me,  and  forbid  them  not :  because  unto  such  belongeth  the 
kingdom  of  God."  Matt.  xix.  14.  Therefore  according  to  the 
word  of  the  Lord,  and  many  other  testimonies,  and  other  promises 
made  to  this  beloved  age  of  children  ;  especially  when  as  also  there 
is  extant  an  example  of  that  ancient  ministry  ordained  of  God,  to 
■wit.  Circumcision,  which,  by  reason  of  the  covenant,  belonged  not 
only  to  those  of  discretion,  but  therewithal  also  to  young  children  : 
Gen.  x\n.  10.  for  these  causes  do  our  Ministers,  without  any  doubt, 
and  boldly,  baptize  children  in  the  name  of  the  Holy  Trinity,  ap- 
plying unto  them  a  sign  of  most  effectual  virtue,  and  a  most  sure 
attestation  of  that  thing,  which,  by  Christ's  own  words,  is  assigned 
to  this  age,  and  is  imparted  unto  it.  For  so  Christ  in  general,  and 
without  exception,  giveth  in  charge,  not  touching  some,  but  touch- 
ing all,  "  Teach  ye  all  nations,  and  baptize  them,  in  the  name  of 
the  Father,  the  Son,  and  the  Holy  Ghost."  Matt,  xxviii.  19.  And 
so  over  children  this  most  holy  name  is  invoked,  in  which  alone  there 
is  salvation.  Acts  iv.  12. 

This  is  further  also  taught,  that  they  who  are  once  lawfully  and 
truly  baptized,  when  they  come  to  years,  ought  to  do  their  endea- 
vour, that  they  may  learn  to  acknowledge  and  understand  what  holy 
Baptism  is,  and  therewithal  the  Catholic  and  Christian  faith,  (with- 
out which  Baptism  availeth  nothing ;)  to  the  end  that  afterward, 
when  they  do  desire  to  be  partakers  of  the  Lord  his  Supper,  they 
may  with  their  own  mouths,  and  of  their  own  accord,  make  pro- 
fession of  their  faith,  and  may  renew  their  sanctification,  by  which 
they  were  consecrated  to  the  Lord.  And  such,  that  is,  those  which 
are  thus  instructed,  our  Ministers  receive  unto  this  covenant  of  holy 

X 


306  THE    THIRTEENTH    SECTION. 

Baptism,  and  by  the  laying  on  of  hands  *  do  testify  to  them  the  grace 
that  is  contained  in  Baptism,  to  strengthen  them  to  the  warfare  of 
faith  :  and  so  after  a  convenient  and  godly  manner,  and  with  use  of 
pure  ceremonies,  and  such  as  are  profitable  to  edifying,  they  bring 
them  to  the  sacrament  of  the  Lord's  Supper,  without  any  reiteration 
of  Baptism ;  as  there  are  evident  tokens  and  examples  to  be  seen  of 
this  matter  in  the  Primitive  Church,  which  is  the  true  and  best 
mistress  of  posterity,  and  which,  going  before,  leadeth  us  the  way. 
For  if  so  be  that  a  man  should  even  after  a  true  manner  enjoy  the 
Baptism  of  Christ,  and  should  by  means  hereof  be  buried  with 
Christ  into  his  death  to  newness  of  life;  Rom.  vi.  4.  if  afterward, 
his  life  being  prolonged,  he  should  not,  according  to  the  doctrine  of 
the  holy  Gospel,  shew  forth  a  true  and  lively  faith  in  Jesus  Christ, 
brotherly  love  towards  all  those  that  are  consecrated  to  the  Lord, 
and  so  should  lead  a  life  unworthy  of  his  place  or  calling,  and  of 
God  and  his  neighbour,  and  should  not  in  Baptism  conceive  a  lively 
hope  of  life  everlasting ;  such  a  one  should  assuredly  give  certain 
testimony  of  himself,  that  he  had  in  vain  received  grace  in  holy 
Baptism,  wherein  the  name  of  the  Holy  Trinity  was  invoked  over 
him  :  the  which  thing  God  the  Lord,  as  his  word  declareth,  sufFereth 
by  no  means  to  escape  unrevenged  or  unpunished.  Exod.  xx.  7. 

IV.— From  the  Confession  op  France. 
Art.  35.  We  acknowledge  that  there  be  two  only  Sacraments 
common  to  the  whole  Church.  Whereof  the  first  is  Baptism  :  the 
which  is  given  to  us  to  testify  our  adoption ;  because  that  therein 
we  are  ingrafted  into  Christ's  body,  that,  being  washed  in  his  blood, 
we  may  also  be  renewed  to  holiness  of  life  by  his  Spirit.  This  also  we 
say ;  that  although  we  are  baptized  but  once,  yet  the  fruit  of  bap- 
tism doth  pertain  to  the  whole  course  of  our  life  :  that  this  promise, 
to  wit,  that  Christ  will  be  always  unto  us  sanctification,  and  justi- 
fication, may  be  sealed  up  in  us  with  a  sure  and  firm  seal.     Further- 

*  This  whole  ceremony  is  profitably  kept  in  the  Churches  of  Bohemia,  not 
as  a  point  of  doctrine,  but  as  a  part  of  Ecclesiastical  discipline,  without  any 
prejudice  to  the  liberty  of  other  Churches;  seeing  that  it  is  nowhere  com- 
manded in  the  writings  of  the  Apostles.  Neither  doth  this  Confession  there- 
fore approve  Papistical  Confirmation,  which  they  do  falsely  call  a  Sacrament. 
But  that  which  is  added,  that  they  which  are  thus  baptized  are  received  into 
the  covenant  of  Baptism,  it  is  well  expounded  a  little  after,  to  wit,  so  far  forth 
as  that  grace  which  they  received  in  Baptism,  is  by  this  mean  made  manifest 
to  the  Church,  and  to  them  that  arc  baptized. 


OF    BAPTISM,  307 

more,  although  Baptism  be  a  Sacrament  of  faith  and  repentance,  yet, 
seeing  that,  together  with  the  parents,  God  doth  account  their  pos- 
terity also  to  be  of  the  Church,  we  affirm,  that  infants,  being  born 
of  holy  parents,  are  by  the  authority  of  Christ  to  be  baptized. 

Also,  from  Art.  38.  We  say  therefore  that  the  element  of  water, 
be  it  never  so  frail,  doth  notwithstanding  truly  witness  or  confirm 
unto  us  the  inward  washing  of  our  souls  in  the  blood  of  Jesus  Christ, 
by  the  virtue  and  efficacy  of  the  Holy  Ghost. 

V. — From  the  Confession  of  England. 
Art.  11.  Sect.  2.  We  say,  that  Baptism  is  a  Sacrament  of  the 
remission  of  sins,  and  of  that  washing  which  we  have  in  the  blood 
of  Christ :  and  that  no  person,  which  will  profess  Christ's  name, 
ought  to  be  restrained  therefrom  :  no  not  the  very  babes  of  Chris- 
tians; forsomuch  as  they  be  born  in  sin,  and  pertain  unto  the  peo- 
ple of  God. 

VI.  —  From  the  Confession  of  Belgia. 
Art.  34.  We  believe  and  confess,  that  Jesus  Christ,  which  is  the 
end  of  the  law,  hath  by  his  own  blood-shedding  made  an  end  of  all 
other  propitiatory  sacrifice  for  sins.  Also  that  Circumcision,  which 
was  done  by  blood,  being  abohshed,  he  hath  instituted  Baptism  in 
the  place  thereof;  whereby  we  are  received  into  the  Church  of  God, 
and  separated  from  all  other  nations,  and  all  kind  of  strange  reli- 
gions, being  consecrated  unto  him  alone,  whose  badge  and  cogni- 
zance we  wear.  Finally,  Baptism  is  a  token  unto  us,  that  He  will 
be  our  God  for  ever,  who  also  is  our  gracious  Father.  Therefore 
the  Lord  hath  commanded  all  his  to  be  baptized  with  pure  water, 
"  In  the  name  of  the  Father,  the  Son,  and  the  Holy  Ghost ;"  Matt, 
xxviii.  19.  to  signify  that  the  blood  of  Christ  doth  internally, 
through  the  operation  of  the  Spirit,  perform  and  effect  that  in  the 
soul,  which  water  doth  externally  work  in  our  bodies.  For  as  water, 
being  poured  upon  us,  and  appearing  on  the  body  of  him  that  is 
baptized,  moistening  the  same,  doth  wash  away  the  fi.lthiness  of  the 
body  ;  so  the  blood  of  Christ,  washing  the  soul,  doth  cleanse  it  from 
sin,  and  doth  make  us  the  sons  of  God,  which  before  were  the  chil- 
dren of  wrath.  Not  that  this  material  water  doth  these  things  ;  but 
the  sprinkling  of  the  precious  blood  of  the  Son  of  God,  which  is  unto 
us  as  the  Red  Sea,  where  through  we  must  pass,  thnt  we  may  depart 
from  the  tyranny  of  Pharaoh,  that  is,  the  Devil,  and  enter  into  the 
spiritual  land  of  Canaan.     Therefore  the  Ministers  verily  do  deliver 

x2 


308  THE    THIRTEENTH    SECTION. 

unto  US  the  Sacrament,  and  the  visible  thing ;  but  it  is  the  Lord 
himself  that  giveth  unto  us  that  which  is  represented  by  the  Sacra- 
ment, namely,  the  gifts  and  invisible  graces :  washing,  purifying, 
and  cleansing  our  souls  from  all  spots  and  iniquities,  renewing  also, 
and  filling  our  hearts  with  all  comfort,  and,  to  conclude,  giving  unto 
us  a  certain  persuasion  of  his  Fatherly  goodness,  clothing  us  with 
the  new  man,  and  taking  off  the  old  man  from  us,  with  all  his  deeds. 
For  these  causes  we  do  believe,  that  every  one  that  desireth  to 
obtain  eternal  life,  ought  to  be  baptized  with  one  Baptism,  and  that 
once  alone,  which  never  afterwards  is  to  be  iterated,  seeing  that  we 
cannot  even  be  born  twice. 

Neither  doth  this  Baptism  profit  us  only  at  that  moment,  when 
the  water  resteth  upon  us,  and  when  we  are  sprinkled  with  it ;  but 
it  is  available  throughout  the  whole  time  of  our  life.  Therefore 
here  we  do  detest  the  error  of  the  Anabaptists,  who  are  not  only  not 
content  with  one  only  Baptism,  and  that  once  received,  but  do  also 
condemn  the  Baptism  of  infants,  yea,  of  those  that  be  bom  of  faith- 
ful parents.  But  we  do  believe  that  they  ought  for  the  same  reason 
to  be  baptized,  and  sealed  with  the  sign  of  the  covenant,  for  the 
which  in  times  past  the  infants  amongst  the  Israehtes  were  circum- 
cised ;  that  is,  on  account  of  the  same  promises  made  unto  our 
infants,  that  were  made  unto  theirs.  And  verily  Christ  hath  no 
less  shed  his  blood  to  wash  the  infants  of  the  faithful,  than  those 
that  are  of  riper  years.  Therefore  it  is  meet  that  they  should  re- 
ceive the  sign  or  Sacrament  of  the  thing  which  Christ  hath  wrought 
for  their  sakes ;  as,  in  the  Law,  the  Lord  commandeth,  that  the 
Sacrament  of  the  death  and  passion  of  Christ  should  be  communi- 
cated to  children  new-born,  by  offering  up  the  lamb  for  them,  which 
•was  a  Sacrament  of  Christ  to  come.  Lev.  xii.  6.  Furthermore,  that 
which  Circumcision  did  perform  to  the  people  of  the  Jews,  the  same 
doth  Baptism  perform  to  the  children  of  the  faithful.  For  the 
which  cause  Paul  calleth  Baptism,  "The  Circumcision  of  Christ." 
Col.  ii.  11. 

VIL — From  the  Confession  of  Augsburg. 
Art.  9.  Concerning  Baptism  they  teach,   that  it  is  necessary  to 
salvation,*   as  a  ceremony  ordained  of  Christ.     Also,  that  by  Bap- 

•  Understand  this  by  those  things,  which  afterward  were  declared  in  the 
Aereement  made  at  Wirtemburg  in  the  year  153G,  the  •29th.  day  of  May;  where 
these  words  be  read  :  '  Master  Luther  and  his  fellows  do  agree  upon  this,  that. 


OF    BAPTISM.  309 

tism  the  grace  of  God  is  offered  :  and  that  young  infants  are  to  be 
baptized :  and  that  they,  being  by  baptism  commended  unto  God, 
are  received  into  God's  favour,  and  are  made  the  sons  of  God  ;  as 
Christ  witnesseth,  speaking  of  Httle  children  in  the  Church,  "  It  is 
not  the  will  of  your  heavenly  Father,  that  any  of  these  little  ones 
should  perish."  Matt,  xviii.  14.  They  condemn  the  Anabaptists, 
which  allow  not  the  Baptism  of  infants,  and  hold  that  infants  are 
saved,*  though  they  die  without  Baptism,  and  be  not  within  the 
Church  of  God. 

This  in  another  Edition  is  set  down  in  this  sort : — 

Touching  Baptism  they  teach,  that  it  is  necessary  to  salvation, 
and  that  by  Baptism  the  grace  of  God  is  offered  :  that  children  are 
to  be  baptized ;  and  that  such  as  by  baptism  be  presented  to  God, 
are  received  into  his  favour.  They  condemn  the  Anabaptists,  that 
allow  not  of  children's  Baptism,  and  hold  that  children  are  saved 
without  Baptism. 

VIII.  —  From  the  Confession  of  Saxony. 
Art.  13.  Baptism  is  an  entire  action,  to  wit.  a  dipping,  and  the 
pronouncing  of  these  words,  "  I  baptise  thee  in  the  name  of  the 
Father,  and  of  the  Son,  and  of  the  Holy  Ghost."  We  do  often  ex- 
pound the  sum  of  the  doctrine  of  the  Gospel  comprehended  in  these 
words.  /  baptize  thee;  that  is,  I  do  witness,  that  by  this  dipping 
thy  sins  be  washed  away,  and  that  thou  art  now  received  of  the 
true  God,  who  is  the  Father  of  our  Lord  Jesus  Christ,  who  hath 
redeemed  thee  by  his  Son,  Jesus  Christ,  and  doth  sanctify  thee  by 
his  Holy  Spirit.  /  baptize  thee  into  the  name,  that  is,  into  the  in- 
vocation of  this  true  God,  whom  thou  shalt  acknowledge,  and 
invocate,  and  distinguish  from  all  other  feigned  gods ;  and  shalt 
assure  thyself,  that  those  benefits  axe  given  to  thee,  which  he  hath 
promised  in  the  Gospel ;  that  thou  art  a  member  of  the  Church  of 
God,  which  is  redeemed  by  the   Son,  and  sanctified  by  the  Holy 


by  the  power  of  Christ,  even  those  which  are  not  baptized,  may  be  saved.  But 
it  is  necessary  that  these  should  not  contemn  Baptism.  And  hence  it  is  that 
they  will  have  infants  to  be  baptized  of  necessity,"  &c. 

*  See  the  former  observation.  We  also  condemn  the  Catabaptists,  who  do 
either  forbid  the  Baptism  of  Infants,  or  else  teach  that  it  is  by  no  means  ne- 
ces.sary. 


310  THE    THIRTEENTH    SECTION. 

Ghost.  Let  them  remember  this  meaning  of  this  covenant,  who  by 
reason  of  their  age  are  capable  of  doctrine  ;  and  being  confirmed  by 
this  testimony,  let  them  believe  that  their  sins  be  forgiven  them, 
and  that  they  are  indeed  members  of  the  Church  of  God,  and  let 
them  in  a  true  faith  invocate  the  true  God :  as  Abraham,  consider- 
ing of  Circumcision,  did  behold  the  promise  of  the  seed  to  come, 
did  understand  that  he  was  a  member  of  the  Church  of  God,  and 
that  the  curse  was  taken  away  from  him  also,  by  that  seed,  of  whom 
it  was  said  in  the  promise,  "  In  thy  seed  shall  all  nations  be  blessed." 
Gen.  xii.  3.  So  also  doth  Peter  teach,  "  that  Baptism  is  a  sti- 
pulation, or  promise,  that  a  good  conscience  maketh  unto  God,  by 
the  resurrection  of  Jesus  Christ,  which  is  at  the  right  hand  of  God." 
1  Pet.  iii.  21,  22.  He  doth  namely  call  it  a  stipulation,  whereby 
God  doth  make  a  covenant  with  thee,  and  receiveth  thee  into  favor, 
the  wounds  of  thy  conscience  being  healed ;  and  thou  in  like  sort 
dost  make  a  covenant  with  God,  to  invocate  this  true  God,  and  to 
believe  that  thou  art  saved  by  the  Son  of  God,  who  is  raised  up 
from  death,  and  now  doth  reign.  So  this  Son  of  God,  sitting  at 
the  right  hand  of  the  Eternal  Father,  is  elFectual  in  thee ;  as  also 
Paul  saith  to  the  Galatians,  "  Ye  that  are  baptized,  have  put  on 
Christ."*  Gal.  iii.  27.  And  that  the  Holy  Ghost  is  given  in  Bap- 
tism,! Paul  affirmeth  it  in  his  Epistle  to  Titus,  saying,  "  By  the 
washing  of  the  new  birth,  and  the  renewing  of  the  Holy  Ghost." 
Tit.  iii.  5.  And  in  John  it  is  said,  "  Except  a  man  be  bom  again, 
of  water,  and  of  the  Spirit,  he  cannot  enter  into  the  kingdom  of 
heaven."  John  iii.  5.  Therefore  we  teach  that  Baptism  is  necessary  :  % 
and  we  do  once  only  baptize  every  one,  as  every  one  was  but  once 
only  circumcised :  but  we  do  often  make  mention  of  the  most  pro- 
fitable doctrine  touching  the  signification  thereof,  and  the  mutual 
covenant; 


*  The  words  of  the  Apostle  are,  "  As  many  of  you  as  have  been  baptized 
into  Christ,  have  put  on  Christ." — Editor. 

t  And  that  the  Holy  Ghost  is  given  in  Baptism,  &c.  That  is,  that  it  is 
indeed  offered  indifferently  to  all,  but  is  received  only  by  faith,  and  not  given, 
to  wit,  through  faith  for  the  work  done  :  and  that  it  is  so  received,  as  that  nei- 
ther faith,  nor  the  efficacy  of  faith,  are  necessarily  to  be  referred  to  that  very 
moment,  wherein  any  one  is  baptized.  Moreover,  in  the  very  form  of  the  ad- 
ministration of  Baptism,  we  use  in  our  Churches  to  declare,  that  Baptism  is 
not  only  a  pledge  of  our  renewing,  but  also,  and  that  chiefly,  of  the  remission 
of  sins. 

\  See  above,  the  first  observation  upon  the  Confession  of  Augsburg. 


OF  BAPTISM.  311 

We  do  also  baptise  infants,  because  it  is  most  certain  that  the 
promise  of  grace  doth  pertain  also  to  infants,  and  to  those  only 
which  are  ingrafted  into  the  Church  :*  because  that  of  these  it  is 
said,  "  Suffer  little  ones  to  come  unto  me,  for  to  such  appertaineth 
the  kingdom  of  heaven."  Matt.  xix.  14-  And  Origen  writeth,  upon 
the  Sixth  to  the  Romans,  '  That  the  Church  received  the  custom  of 
baptizing  infants  from  the  Apostles.'  Neither  do  we  think  that  this 
custom  is  only  an  idle  ceremony,  but  that  the  infants  are  then 
indeed  received  and  sanctified  of  God ;  because  that  then  they  are 
grafted  into  the  Church,  and  the  promise  pertaineth  to  such.  And 
of  tliis  matter  there  be  many  things  written  and  published  in  our 
Churches,  whereby  the  Anabaptists  are  refuted. 

Also  out  of  Article  19  :  Of  Confirmation  and  Unction. 
It  is  well  known,  that  the  manner  of  consecrating  oil  was  magical 
and  execrable :  and  therefore  these  anointings,  wherein  there  is 
use  of  oil,  are  not  to  be  tolerated.  And  in  old  time  they  used  these 
ceremonies  otherwise  than  now  they  be  used.  In  the  ceremony  of 
Confirmation  there  was  a  trial  of  doctrine,  wherein  every  one  did 
rehearse  the  form  of  doctrine,  and  did  openly  profess  that  they  did 
mislike  the  madness  of  the  Heathen,  and  of  Heretics,  and  that  they 
would  be  and  remain  members  of  the  true  Church,  and  never  for- 
sake that  true  opinion  which  they  did  then  profess.  This  custom 
was  profitable  to  instruct  men,  and  to  keep  them  in  the  true  know- 
ledge of  God.  And  in  our  Churches  the  like  things  be  done  in 
catechising  the  younger  sort,  and  in  private  confession,t  wherein 
the  Pastors  do  examine  the  doctrine  of  the  people.  But  as  touching 
the  ceremony  of  Confirmation,  which  the  Bishops  do  now  retain, 
what  else  is  it,  but  a  vain  shadow  ? 

IX. — From  the  Confession  of  Wirtemburo. 
Chapter  10.  Of  Baptism. 
We  acknowledge  that  Baptism  is  to  be  ministered,  as  well  to 
infants,  as  to  those  that  are  grown  to  full  age,  and  that  it  is  to  be 
used  in  the  Church,  even  to  the  end  of  this  world,  in  the  name  of 
the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost,  according  to 
Christ  his  institution. 

»  How  we  understand  this  grafting,  see  before,  in  the  Former  Confession 
of  Helvetia,  Article  21. 

t  Concerning  private  confession,  see  the  second  observation  upon  the  Con- 
fession of  Bohemia,  in  the  Eighth  Section. 


312  THE    THIRTEENTH    SECTION. 

Also  we  believe  and  confess,  that  Baptism  is  that  Sea,  into  the 
bottom  whereof,  as  the  Prophet  saith,  "  God  doth  cast  all  our  sins," 
Micah  vii.  19.  and  forgive  them  for  Christ,  his  Son's  sake,  through 
faith.     But  whereas  some  affirm,  that  sin,  remaining  in  man  after 
Baptism,  is  not  indeed  sin  of  its  own  nature ;  we  think  it  to  be  a 
more  pernicious  error,  than  the  common  sort  of  men  doth  judge  it 
to  be.    For,  although  we  do  not  doubt,  but  that  sin  which  remaineth 
after  Baptism,  is  forgiven  to  the  faithful  for  Christ,  and,  by  the  free 
mercy  of  God,  is  not  imputed  any  longer  before  the  tribunal- seat  of 
God ;  yet,  if  a  man  weigh  and  consider  the  nature  thereof,  it  is 
indeed  in  itself  sin  :  '  by  reason  whereof,'  as  Augustine  said  before, 
'  no  man  living  is  justified  in  the  sight  of  God  ;  and  there  is  not  a 
just  man  in  the  earth,  which  doth  good,  and  sinneth  not.'  It  is  said : 
"  I  see  another  law  in  my  members,  rebelling  against  the  law  of  my 
mind,  and  leading  me  captive  unto  the  law  of  sin,  which  is  in  my 
members."    Rom.    vii.    23.      Here    Paul   speaketh   of    sin,    which 
remaineth  after  Baptism  ;  and  he  affirmeth,  that  it  doth  rebel  against 
the  law  of  his  mind,  that  is,  against  the  affection  of  the  Holy  Ghost. 
Now,  that  which  rebelleth  against  the   Holy  Ghost,   undoubtedly 
it  is  necessary  that  it  be  very  sin  indeed.     For  this  is  the  nature  of 
sin,  that  it  strive  against  the  Holy  Ghost.     And  it  is  said :  "  The 
flesh  lusteth  against  the  Spirit,  and  the  Spirit  against  the  flesh  :  and 
these  are  contrary  the  one  to  the  other,  so  that  ye  cannot  do  the 
same  things  that  ye  would."  Gal.  v.  17.     Here  again  Paul  speaketh 
of   sin  remaining  after  Baptism :    and  doth  manifestly  attribute  to 
it  the  nature  of  sin,  to  wit,  to  lust  against  the  Spirit,  to  be  contrary 
to  the  Spirit,  and  to  hinder  that  righteousness  may  not  be  perfect  in 
man.     Therefore  sin,    remaining   after   Baptism,   is    of    its   nature 
indeed  sin,  although  it  be  not  imputed  to  him  that  believeth,  but  is 
forgiven  for  Christ.    And  therefore  Augustine,  in  his  book,  De  Nupt. 
et  Concup.  ad  Valer.  Lib.  1.  Cap.  25.  saith,  'It  is  answered,  that 
the  concupiscence   of   the  flesh  is  forgiven  in  Baptism ;    not  that 
there  should  be  no  concupiscence,  but  that  it  should  not  be  imputed 
to  sin.     For  although  the  guilt  be  already  discharged,  yet  the  sin 
remaineth,  till  all  our  infirmities  be  healed,'  &c.     And  again,  De 
Baptism.  Parvulorum,  et  De    Cons.   dist.    4.    cap.  Per  Baptismum : 
'  Through  Baptism  it  is  brought  to  pass,  that  the  flesh  of  sin  be 
made  void ;  yet  it  is  not  so  made  void,  that  engendered  concupiscence 
should  not  remain  in  the  flesh,  but  that  it  should  not  hurt.' 

Moreover  we  teach,  that  he  that  is  baptized  in  the  name  of  the 
Father,  and  of  the  Son,  and  of  the  Holy  Ghost,  is  sprinkled  with  a 


OF    BAPTISM.  313 

spiritual  anointing ;  that  is,  is  made  a  member  of  Christ  through 
faith,  and  endued  with  the  Holy  Ghost,  that  the  ears  of  his  mind 
may  be  opened,  and  the  eyes  of  his  heart  lightened,  to  receive  and 
understand  heavenly  things.     And  it  is  evident,  that  the  use  of  the 
outward    anointing  was  lawful  in  that  government   which   Moses 
instituted,  and  that  outward  anointing  was  used  also  in  the  Church, 
after  that  the  Gospel  was  published.     But  it  is  also  evident,  that,  in 
the  law  of  Moses,  there  was  a  time  for  shadows,  but  now,  Christ 
being  revealed,  it  is  the  time  of  truth,   and  the  use  of   external 
anointing  pertaineth  to  the  rudiments  of  the  world.     Concerning 
the  abrogating  of  these  rudiments,  Paul  saith,  "  If  ye  be  dead  with 
Christ  from  the  rudiments  of  the  world,  why,  as  though  ye  lived  in 
the  world,  are  ye  burdened  with  ordinances  ?"  Col.  ii.  20.     And 
Dionysius,    whom    they    call    the    Areopagite,    and    whom    they 
think   to   have   written   out   the    ceremonies,    which   the   Apostles 
dehvered  to  the  Church,  doth  insinuate,  that  an  outward  anointing 
was   used   in   the    Church  ;     but    withal   he   doth   insinuate,     and 
that   not    obscurely,    that   this   ceremony   was   taken   partly   from 
the    heathenish    anointings   which   wrestlers    did   use,    and   partly 
out  of  the  Law  of  Moses.   In  Ccclest.  Hierarch.  De  Baptism.     But 
by  what  authority,  or  with  what  profit,  we  may  take  examples  of  the 
Heathen,  how  to  worship  God,  and  to  administer  his  Sacraments, 
that  saying  of  Moses  doth  witness ;   "  Take  heed  that  thou  do  not 
imitate  the  heathen,  and  enquire  after  their  ceremonies,  saying.  As 
these  nations  worshipped  their  Gods,  so  will  I  do  likewise  :   Ye  shall 
not  so  do  unto  the  Lord  your  God."  Deut.  xii.  30,   31.     And  that 
saying  of  Christ,  "  In  vain  do  they  worship  me,  teaching  for  doctrine 
the  precepts  of  men."  Matt.  xv.  9.     And  it  is  not  to  be  doubted, 
that  the  ceremonies  of   Moses,  whereof   one   part   is   the   use   of 
external   anointing,    do  pertain  to  the  rudiments  of  this  world,  to 
whose   decrees  Paul  said  before  that  we  are  not  tied :   and  whereof 
he  saith  in  another  place,  "  Seeing  that  ye  know  God,  yea,  rather 
are  known  of  God,  how  turn  ye  again  unto  impotent  and  beggarly 
rudiments,  whereunto,  as  from  the  beginning,  ye  will  be  in  bondage 
again  ?"  Gal.  iv.  9.     Furthermore,  how  can  it  truly  be  affirmed,  as 
Fabianus  writeth,  that  the  preparation  or  rite  of  outward  anointing 
should   be   taught   of    the   Apostles,  seeing  that  the  Acts  of  the 
Councils  do  witness  that  this  ceremony  was  instituted  of  Sylvester  ? 
And  Ecclesiastical  history  doth  shew,  that  the  Apostles  had  no  pur- 
pose to  make  laws  concerning  holy  days,  but  to  teach  men  true 
godliness,  and  an  upright  conversation :  how  much  less  did  they 


314  THE    THIRTEENTH    SECTION. 

purpose  to  institute  external  anointings  in  the  Church,  and  to  brin"- 
in  shadows  where  the  Sun  doth  shine  most  clearly  ? 

There  were  added  unto  Baptism  certain  other  ceremonies  also,  of 
salt,  dirt,  apparel :  but  because  these  are  not  thought  necessary,  no 
not  of  those  themselves  amongst  whom  they  are  used,  and  are  in 
some  sort  an  idle  imitation  of  those  ceremonies,  which  Christ  some- 
time used  in  doing  miracles,  there  is  no  cause  why  we  should  take 
any  care  for  them,  whilst  we  are  conversant  in  so  many  necessary 
things. 

Chapter  11.      Of  Confirmation. 

We  do  not  doubt,  but  that  the  Apostles,  in  the  beginning,  when 
the  Gospel  was  revealed  and  confirmed  in  the  day  of  Pentecost,  did 
by  the  laying  on  of  hands  give  unto  the  believers  in  Christ  that 
wonderful  gift  of  the  Holy  Ghost,  to  wit,  that  they  might  speak 
with  tongues.  But  out  of  a  personal  and  temporal  act  of  the 
Apostles,  a  general  and  perpetual  Sacrament  must  not  be  ordained  in 
the  Church,  without  the  special  commandment  of  God.  And  it  is  a 
horrible  thing  to  be  heard,  that  the  Sacrament  of  Confirmation 
(such  as  the  Bishops  Sufi'ragan  use  to  give  unto  children)  should 
excel  in  dignity  the  Sacrament  of  Baptism.  For  thus  some  of 
them  are  not  ashamed  to  write  of  the  Sacrament  of  Confirmation  : 
'  As  one  thing,'  say  they,  '  is  done  of  the  greater,  that  is,  of  the 
chief  Bishops,  which  cannot  be  done  of  the  lesser ;  so  is  it  to  be 
worshipped  and  embraced  with  greater  reverence.'  In  Decretali 
Epistold  Meliadis,  in  Act  is  Concil.  torn.  i.  For  to  the  Apostles  it 
was  commanded  of  God,  that,  by  the  laying  on  of  hands,  they 
should  give,  to  those  that  believe  in  Christ,  the  gifts  of  the  Holy 
Ghost.  Now  we  must  not  understand  this  properly  of  those  private 
gifts  of  the  Holy  Ghost,  which  are  necessary  to  every  one  unto  sal- 
vation ;  (for  those  the  faithful  receive  by  the  preaching  of  the 
Gospel,  and  by  Baptism :)  but  we  must  understand  it  of  the  public 
gifts  of  the  Holy  Ghost,  to  wit,  speaking  with  divers  tongues,  and 
other  gifts,  which  then  were  necessary  for  the  public  confirmation  of 
the  Gospel  touching  Christ.  Therefore,  after  that  the  authority  of 
the  Gospel  was  sufficiently  confirmed  by  such  miracles,  as  that 
wonderful  gift  of  tongues  did  cease ;  so  also  the  ceremony  of  laying 
on  of  hands,  whereby  that  gift  was  given,  did  altogether,  as  touching 
this  thing,  cease.  Otherwise,  of  a  shadow  we  must  make  a  general 
Sacrament  for  the  Church  ;  and  those  that  are  sick  must  be  shadowed 
over,  because  that  many  were  healed  by  the  shadow  of  Peter.  Acts 


OF    BAPTISM.  315 

V.  15.  In  like  sort  we  must  make  a  general  Sacrament  of  the 
laying  on  of  napkins ;  because  that  many  were  healed  of  their  dis- 
eases, when  Paul's  napkins  were  laid  upon  them.  Acts  xix.  12. 
And  we  must  lie  upon  the  dead,  because  that  Paul,  by  stretching 
himself  upon  a  young  man,  did  raise  him  up  from  death.  Acts  xx. 
10;  12.  And  yet  the  Pastors  of  Churches  must  not  be  left  at 
liberty  to  have  no  regard  to  instruct  children  and  youth  in  that 
doctrine  which  is  indeed  godly ;  it  must  be  required  of  them,  that 
they  teach  the  Catechism  very  diligently. 

X. — From  the  Confession  of  Sueveland. 

Chapter  17.     Of  Baptism. 

As  touching  Baptism,  we  confess  that  which  the  Scripture  doth  in 
divers  places  teach  thereof :  that  we  by  it  are  buried  into  the  death 
of  Christ,  Rom.  vi.  3,  4.  are  made  one  body,  1  Cor.  xii.  13.  and 
do  put  on  Christ:  Gal.  iii.  27.  that  it  is  the  font  of  regeneration. 
Tit.  iii.  5.  that  it  washeth  away  sins,  and  saveth  us.  Acts  xxii.  16. 
But  all  these  things  we  do  so  understand,  as  St,  Peter  hath  inter- 
preted them,  where  he  saith,  "  To  the  figure  whereof.  Baptism,  that 
now  is,  answering,  doth  also  save  us ;  not  by  putting  away  of  the 
filth  of  the  flesh,  but  the  profession  of  a  good  conscience  toward 
God."  1  Pet.  iii.  21.  For,  "without  faith  it  is  impossible  to  please 
God."  Heb.  xi.  6.  And,  "  we  are  saved  by  grace,  and  not  by  our 
works."  Ephes.  ii.  8,  9.  And  seeing  that  Baptism  is  a  Sacrament 
of  that  covenant,  which  God  hath  made  with  those  that  be  his, 
promising  that  he  will  be  their  God,  and  the  God  of  their  seed,  and 
that  he  will  be  a  revenger  of  their  wrongs,  and  wiU  take  them  for 
his  people ;  to  conclude,  seeing  it  is  a  token  of  the  renewing  of  the 
Spirit,  which  is  wrought  by  Christ :  therefore  our  Preachers  do 
teach,  that  it  is  to  be  given  to  infants  also,  as  well  as  that  in  times 
past  imder  Moses  they  were  circumcised.  For  we  are  indeed  the 
children  of  Abraham ;  and  therefore  that  promise,  "  I  will  be  thy 
God,  and  the  God  of  thy  seed,"  Gal.  iii,  7  —  9.  doth  no  less  per- 
tain unto  us,  than  it  did  to  that  ancient  people. 


316 


THE    FOURTEENTH    SECTION. 

OF  THE  HOLY  SUPPER  OF  THE  LORD. 

I. — From  the  latter  Confession  of  Helvetia. 
Chapter  12.     Of  the  Holy  Supper  of  the  Lord. 

The  Supper  of  the  Lord  (which  is  also  called  the  Lord's  Table, 
and  the  Eucharist,  that  is,  a  Thanksgiving)  is  therefore  commonly 
called  a  Supper,  because  it  was  instituted  of  Christ  in  that  his  last 
Supper,  and  doth  as  yet  represent  the  same,  and  in  it  the  faithful 
are  spiritually  fed  and  nourished.  For  the  author  of  the  Supper  of 
the  Lord  is  not  an  angel  or  man,  but  the  very  Son  of  God,  our  Lord 
Jesus  Christ,  who  did  first  of  all  consecrate  it  to  his  Church.  And 
the  same  blessing  and  consecration  doth  still  remain  amongst  all 
those  who  celebrate  no  other  but  that  very  Supper,  which  the  Lord 
did  institute ;  and  at  that  do  recite  the  words  of  the  Supper  of  the 
Lord,  and  in  all  things  look  unto  Christ  only  by  a  true  faith ;  at 
whose  hands,  as  it  were,  they  do  receive  that  which  they  do  receive 
by  the  ministry  of  the  Ministers  of  the  Church.  The  Lord  by  this 
sacred  rite  would  have  that  great  benefit  to  be  kept  in  fresh  remem- 
brance, which  he  did  for  mankind  ;  to  wit,  that,  by  giving  up  his 
body  to  death,  and  shedding  his  blood,  he  hath  forgiven  us  all  our 
sins,  and  redeemed  us  from  eternal  death,  and  the  power  of  the 
Devil,  and  doth  now  feed  us  with  his  flesh,  and  giveth  us  his  blood 
to  drink  :  which  things,  being  apprehended  spiritually  by  a  true 
faith,  do  nourish  us  up  to  life  everlasting.  And  this  so  great  a 
benefit  is  renewed,  so  oft  as  the  Supper  is  celebrated.  For  the 
Lord  said,  "  Do  this  in  remembrance  of  me."  Luke  xxii.  19. 

By  this  holy  Supper  also  it  is  sealed  unto  us,  that  the  very  body 
of  Christ  was  truly  given  up  for  us,  and  his  blood  shed  for  the 
remission  of  our  sins,  lest  that  our  faith  might  somewhat  waver. 
And  this  is  outwardly  represented  unto  us,  by  the  Minister,  in  the 
Sacrament,  after  a  visible  manner,  and,  as  it  were,  laid  before  our 
eyes  to  be  seen,  which  is  inwardly  in  the  soul  invisibly  perfoi'med 
by  the  Holy  Ghost.  Outwardly,  bread  is  offered  by  the  Minister, 
and  the  words  of  the  Lord  are  heard  :  "  Receive,  eat,  this  is  my  body  ; 
take  it,  and  divide  it  amongst  you :  drink  ye  all  of  this,  this  is  iny 
blood."  Matt.  xxvi.  26  —  28.  Luke  xxii.  17  — 20.  Therefore  the 
faithful  do  receive  that  which  is  given  by  the  Minister  of  the  Lord, 
and  do  eat  the  bread  of  the  Lord,   and   drink  of  the  Lord's  cup. 


OF  THE  SVPPKR  OF  THB  LORD.  317 

But  yet,  by  the  working  of  Christ,  through  the  Holy  Ghost,  they 
receive  also  the  flesh  and  blood  of  the  Lord,  and  do  feed  on  them  to 
life  everlasting.  For  the  flesh  and  blood  of  Christ  is  true  meat  and 
drink  unto  everlasting  hfe  :  yea  Christ  himself,  in  that  he  was  de- 
livered for  us,  and  is  our  Saviour,  is  that  special  thmg  and  substance 
of  the  Supper ;  and  therefore  we  suff'er  nothing  to  be  put  in  his 
place. 

But  that  it  may  the  better  and  more  plainly  be  understood,  how 
the  flesh  and  blood  of  Christ  are  the  meat  and  drink  of  the  faithful, 
and  are  received  by  the  faithful  to  life  everlasting,  we  will  add  more- 
over these  four  things. 

Eating  is  of  divers  sorts  :  for  there  is  a  corporal  eating,  whereby 
meat  is  taken  into  a  man's  mouth,  chewed  with  the  teeth,  and 
swallowed  down  into  the  belly.  After  this  manner  did  the  Caper- 
naites  in  times  past  think  that  they  should  eat  the  flesh  of  the  Lord : 
but  they  are  confuted  by  him;  John  xi.  30  —  63.  For  as  the  flesh 
of  Christ  cannot  be  eaten  bodily,  without  great  wickedness  and 
cruelty,  so  is  it  not  meat  for  the  belly,  as  all  men  do  confess.  We 
therefore  disallow  that  Canon  in  the  Pope's  decrees.  Ego  Berengari- 
tts ;  De  Consecrat.  disf.  2.  For  neither  did  godly  antiquity  believe, 
neither  yet  do  we  believe,  that  the  body  of  Chi-ist  can  be  eaten 
corporally,  and  essentially,  with  a  bodily  mouth. 

There  is  also  a  spiritual  eating  of  Christ's  body ;  not  such  a  one, 
whereby  it  may  be  thought  that  the  very  meat  is  changed  into  the 
Spirit,  but  whereby  (the  Lord's  body  and  blood  remaining  in  their 
own  essence  and  property)  those  things  are  spiritually  communicated 
unto  us,  not  after  a  corporal,  but  after  a  spiritual  manner,  through 
the  Holy  Ghost,  who  doth  apply  and  bestow  upon  us  those  things 
(to  wit,  remission  of  sins,  deliverance,  and  life  everlasting)  which 
are  prepared  for  us  by  the  flesh  and  blood  of  our  Lord,  given  for  us  : 
so  that  Christ  doth  now  live  in  us,  and  we  live  in  him  ;  and  doth 
cause  us  to  apprehend  him  by  true  faith,  to  this  end,  that  he  may 
become  unto  us  such  a  spiritual  meat  and  drink,  that  is  to  say,  our 
life.  For  even  as  corporal  meat  and  drink  do  not  only  refresh  and 
strengthen  our  bodies,  but  also  do  keep  them  in  life ;  even  so  the 
flesh  of  Christ  delivered  for  us,  and  his  blood  shed  for  us,  do  not 
only  refresh  and  strengthen  our  sovds,  but  also  do  preserve  them 
alive,  not  so  far  as  they  be  corporally  eaten  and  drunken,  but  so  far 
as  they  are  communicated  unto  us  spiritually  by  the  Spirit  of  God:* 

*  The  adverb  so  far  as,  understand  to  be  used  casually,  for  because ;  as  if  he 
had  said,  not  that  they  be  eaten  corporally,  &c.     But  in  this  place,  and  other 


318  THE    FOURTEENTH    SECTION. 

the  Lord  saying,  "  The  bread  which  I  will  give  is  my  flesh,  which  I 
will  give  for  the  life  of  the  world  :"  John  vi.  51.  also,  "  The  flesh 
(to  wit,  corporally  eaten)  profiteth  nothing,  it  is  the  Spirit  which 
giveth  life  :  and  the  words  which  I  speak  to  you,  are  Spirit  and 
life."  John  vi.  63.  And  as  we  must  by  eating  receive  the  meat  into 
our  bodies,  to  the  end  that  it  may  work  in  us,  and  shew  its  efficacy 
in  us,  (because,  while  it  is  without  us,  it  profiteth  us  not  at  aU ;) 
even  so  it  is  necessary  that  we  receive  Christ  by  faith,  that  he  may 
be  made  ours,  and  that  he  may  live  in  us,  and  we  in  him.  For  he 
saith,  "I  am  the  bread  of  life;  he  that  cometh  to  me  shaU  not 
hunger,  and  he  that  believeth  in  me,  shall  not  thirst  any  more :" 
Johuj  vi.  35.  and  also,  "He  that  eateth  me,  shall  live  through 
me;  and  he  abideth  in  me,  and  I  in  him."  John  vi.  56.  By  all 
which  it  appeareth  manifestly,  that  by  spiritual  meat  we  mean  not 
any  imaginary  thing,  but  the  very  body  of  our  Lord  Jesus,  given  to 
us  ;  which  yet  is  received  of  the  faithful,  not  corporally,  but  spirit- 
ually, by  faith :  in  which  point  we  do  wholly  foUow  the  doctrine  of 
our  Lord  and  Saviour  Christ,  in  the  6th  of  John.  And  this  eating 
of  the  flesh,  and  drinking  of  the  blood  of  the  Lord,  is  so  necessary 
to  salvation,  that  without  it  no  man  can  be  saved.  This  spiritual 
eating  and  drinking  is  also  without  the  Supper  of  the  Lord,  even  so 
often  as,  and  wheresoever,  a  man  doth  believe  in  Christ.  To  which 
purpose  that  sentence  of  St.  Austin  doth  happily  belong,  '  Why 
dost  thou  prepare  thy  teeth  and  belly  ?  Believe,  and  thou  hast 
eaten.' 

Besides  that  former  spiritual  eating,  there  is  a  sacramental  eating 
of  the  body  of  the  Lord  ;  whereby  the  faithful  man  not  only  is  par- 
taker, spiritually  and  internally,  of  the  true  body  and  blood  of  the 
Lord  ;  but  also,  by  coming  to  the  Table  of  the  Lord,  doth  outwardly 
receive  the  visible  Sacraments  of  the  body  and  blood  of  the  Lord. 
True  it  is,  that  the  faithful  man,  by  believing,  did  before  receive  the 
food  that  giveth  life,  and  still  receiveth  the  same ;  but  yet,  when  he 
receiveth  the  Sacrament,  he  receiveth  something  more.  For  he 
goeth  on  in  continual  communication  of  the  body  and  blood  of  the 
Lord,  and  his  faith  is  daily  more  and  more  kindled,  more  strength- 
ened and  refreshed,  by  the  spiritual  nourishment.     For  while  we 


places  elsewhere  afterward,  so  understand  these  adverbs  corporally,  and  spirit- 
ually, that  by  them  not  the  thing  signified,  which  is  received,  but  the  manner  of 
receiving  it,  is  dcchired,  namely,  to  be  not  corporal,  but  spiritual ;  that  is,  not 
of  the  external  mouth,  but  of  the  faithful  mind. 


OF  THE  SUPPER  OF  THE  LORD.  319 

live,  faith  hath  continual  increasings :  and  he  that  outwardly  doth 
receive  the  Sacraments  with  a  true  faith,  the  same  doth  not  only 
receive  the  sign,  but  also  doth  enjoy  (as  we  have  said)  the  thing 
itself.  Moreover,  the  same  man  doth  obey  the  Lord's  institution 
and  commandment,  and  with  a  joyful  mind  giveth  thanks  for  his  and 
the  redemption  of  all  mankind,  and  maketh  a  faithful  remembrance 
of  the  Lord's  death,  and  doth  witness  the  same  before  the  Church, 
of  which  body  he  is  a  member.  This  also  is  sealed  to  those  which 
receive  the  Sacrament,  that  the  body  of  the  Lord  was  given,  and 
his  blood  shed,  not  only  for  men  in  general,  but  particularly  for 
every  faithful  communicant,  whose  meat  and  drink  He  is,  to  life 
everlasting.  But  as  for  him  that  without  faith  cometh  to  this  holy 
Table  of  the  Lord,  he  is  made  partaker  of  the  Sacrament  only ;  but 
the  matter  of  the  Sacrament,  from  whence  cometh  life  and  salva- 
tion, he  receiveth  not  at  all :  and  such  men  do  unworthily  eat  of 
the  Lord's  Table.  "  Now  they  which  do  unworthily  eat  of  the 
Lord's  bread  and  drink  of  the  Lord's  cup,  they  are  guilty'  of  the 
body  and  blood  of  the  Lord,  and  they  eat  and  drink  it  to  their 
judgment."  1  Cor.  xi.  26 — 29.  For  when  as  they  do  not  approach 
with  true  faith,  they  do  despite  unto  the  death  of  Christ,  and  there- 
fore eat  and  drink  condemnation  to  themselves. 

"We  do  not  therefore  so  join  the  body  of  the  Lord  and  his  blood 
with  the  bread  and  wine,  as  though  we  thought  that  the  bread  is  the 
body  of  Christ,  more  than  after  a  sacramental  manner ;  or  that  the 
body  of  Christ  doth  lie  hid  corporally  under  the  bread,  so  as  it 
ought  to  be  worshipped  under  the  forms  of  bread ;  or  yet  that  who- 
soever he  be  which  receiveth  the  sign,  he  receiveth  the  thing  itself. 
The  body  of  Christ  is  in  the  heavens,  at  the  right  hand  of  his 
Father :  and  therefore  our  hearts  are  to  be  lifted  up  on  high,  and 
not  to  be  fixed  on  the  bread,  neither  is  the  Lord  to  be  worshipped  in 
the  bread ;  though,  notwithstanding,  the  Lord  is  not  absent  from 
his  Church,  when  as  they  celebrate  the  Supper.  The  sun,  being 
absent  from  us  in  the  heavens,  is  yet  notwithstanding  present 
amongst  us  effectually :  how  much  more  Christ,  the  Sun  of  righte- 
ousness, though  in  body  he  be  absent  from  us  in  the  heavens,  yet  is 
present  amongst  us,  not  corporally,  but  spiritually,  by  his  lively 
operation ;  and  so  as  he  himself  promised,  in  his  last  Supper,  to  be 
present  amongst  us  !  John  xiv,  xv,  and  xvi.  WTiereupon  it  foUoweth, 
that  we  have  not  the  Supper  without  Christ,  and  yet  that  we  have 
meanwhile  an  unbloody  and  mystical  Supper,  even  as  all  antiquity 
called  it. 


320  THE    FOURTEENTH    SECTION. 

Moreover,  we  are  admonished,  in  the  celebration  of  the  Supper 
of  the  Lord,  to  be  mindful  of  the  body  whereof  we  are  made 
members  ;  and  that  therefore  we  be  at  concord  with  all  our  brethren, 
that  we  live  holily,  and  not  pollute  ourselves  with  wickedness, 
and  strange  religions ;  but,  persevering  in  the  true  faith  to  the  end 
of  our  life,  give  diligence  to  excel  in  holiness  of  life.  It  is  therefore 
very  requisite,  that,  purposing  to  come  to  the  Supper  of  the  Lord, 
we  do  try  ourselves,  according  to  the  commandment  of  the  Apostle  : 
first,  with  what  faith  we  are  indued,  whether  we  believe  that  Christ 
is  come  to  save  sinners,  and  to  call  them  to  repentance,  and 
whether  each  man  believe  that  he  is  in  the  number  of  them,  that, 
being  deUvered  by  Christ,  are  saved ;  and  whether  he  have  purposed 
to  change  his  wicked  life,  to  live  holily,  and  persevere,  through  God's 
assistance,  in  true  religion,  and  in  concord  with  his  bretliren,  and  to 
give  worthy  thanks  to  God  for  his  delivery,  &c. 

We  think  that  rite,  manner,  or  form  of  the  Supper  to  be  the 
most  simple  and  excellent,  which  cometh  nearest  to  the  first  institu- 
tion of  the  Lord,  and  to  the  Apostles'  doctrine :  which  doth  consist 
in  declaring  the  word  of  God,  in  godly  prayers,  in  the  action  itself 
that  the  Lord  used,  and  the  repeating  of  it ;  in  the  eating  of  the 
Lord's  body,  and  drinking  of  his  blood ;  in  the  wholesome  remem- 
brance of  the  Lord's  death,  and  faithful  giving  of  thanks ;  and  in 
an  holy  fellowship  in  the  union  of  the  body  of  the  Church.     We 
therefore  disallow  them,  which  have  taken  from  the  faithful  one  part 
of   the    Sacrament,   to  wit,   the  Lord's  cup.     For  these    do    very 
grievously  ofi'end  against  the  institution  of  the  Lord,    who  saith, 
"  Drink  all  of  you  of  this ;"    Matt.  xxvi.  27.  which  he  did  not  so 
plainly  say  of  the  bread.     What  manner  of  mass  it  was,  that  the 
Fathers   used,  whether  it  were  tolerable,  or  intolerable,  we  do  not 
now  dispute.     But  this  we  say  freely ;  that  the  Mass  which  is  now 
used  throughout  the    Romish  Church,   which,   for   brevity's    sake, 
we  will  not  now  particulai'ly  recite,  for  many  and  most  just  causes 
is  quite  abolished  out  of  our  Churches.     Truly  we  could  not  like 
of  it,  because  that,  of  a  most  wholesome  action,  they  have  made  a 
vain  spectacle;  also  because  it  is  made  a  meritorious  matter,  and 
is  said  for  money  ;  likewise  because  that  in  it  the  Priest  is  said  to 
make  the  very  body  of  the  Lord,  and  to  off'er  the  same  really,  even 
for  the  remission  of  the  sins  of  the  quick  and  the  dead.     Add  this 
also  ;  that  they  do  it  for  the  honour,  worship,  and  reverence  of  the 
saints  in  heaven,  &c. 


OF  THR  SUPPKR  OF  THK  LOUD.  321 

II. — From  the  former  Confession  of  Helvetia. 
Article  22.  0/  the  Lord's  Supper. 
We  sav  that  the  Supper  is  a  mystical  thing,  wherein  the  Lord 
cloth  indeed  offer,  unto  those  that  are  his,  his  hody  and  hlood, 
that  is,  himself,  to  this  end,  that  he  may  more  and  more  live  in 
them,  and  they  in  him.  Not  that  the  hody  and  hlood  of  the  Lord 
are  either  naturally  united  to  hread  and  wine,  or  be  locally  here 
inclosed,  or  be  placed  here  by  any  carnal  presence ;  but  that  bread 
and  wine,  by  the  institution  of  the  Lord,  are  signs,  whereby  the 
true  communication  of  his  body  and  blood  is  exhibited  of  the  Lord 
himself,  by  the  ministry  of  the  Church,  not  to  be  meat  for  the 
belly,  which  doth  perish,  but  to  be  nourishment  unto  eternal  life. 
We  do  therefore  use  this  holy  meat  oftentimes,  because  that,  being 
admonished  hereby,  we  do  with  the  eyes  of  faith  behold  the  death 
and  blood  of  Christ  crucified  :  and,  meditating  upon  our  salvation, 
not  without  a  taste  of  heavenly  life,  and  a  true  Sense  of  life  eternal, 
we  are  refreshed  by  this  spiritual,  lively,  and  inward  food,  with  an 
unspeakable  sweetness  ;  and  we  do  rejoice  with  a  joy  that  cannot 
be  expressed  in  words,  for  that  life  which  we  have  found  ;  and  we 
do  wholly,  and  with  all  our  strength,  pour  out  thanksgiving  for  so 
wonderful  a  benefit  of  Christ  bestowed  upon  us.  Therefore  we  are 
most  unworthily  charged  of  some,  who  think  that  we  do  attribute 
very  little  to  these  holy  signs.  For  these  things  be  holy  and 
reverend,*  as  those  which  were  instituted  and  received  of  our  High 
Priest,  Christ :  exhibiting  unto  us,  after  their  manner,  as  we  have 
said,  the  things  signified  ;  giving  witness  of  the  things  done  ; 
representing  very  difficult  things  unto  us ;  and,  by  a  certain  won- 
derful analogy  of  things  signified,  bringing  light  to  those  most 
evident  mysteries.  Moreover,  they  minister  aid  and  help  even  to 
faith  itself:  and,  to  conclude,  they  do  sers'c  instead  of  an  oath, 
to  bind  him  that  is  entered  into  the  profession  of  Christianity. 
Thus  holily  do  we  think  of  the   sacred   signs.     But  we  do  always 

*  By  hull/,  understand  those  things  which  are  appointed  to  a  most  holy  use  ; 
not  those  wherein  consisteth  any  inherent  holiness.  In  like  manner  by  reverend, 
understand  those  things  which  are  to  be  received  with  outward  comeliness, 
and  in  that  order  which  might  testify  an  internal  veneration;  namely,  when  our 
minds  are  lifted  up  unto  God  :  not  that  any  worship  ought  to  be  yielded  to 
the  signs  themselves,  or  that  those  rites,  which  are  either  in  their  own  nature 
superstitious,  or  else  may  easily  be  turned  into  superstition,  ought  to  be  used 
in  the  holy  service  of  the  Lord. 

Y 


322  THE    FOURTEENTH    SECTION. 

attribute  the  force  and  virtue  of  quickening  and  sanctifying  to  Him, 
who  is  hfe  itself;  to  whom  be  praise  for  ever  :  Amen. 

Out  of  the  Declaration  of  the  same  Co/fcssion  : —  Of  the  Holy  Supper 
of  the  Lord. 

The  Supper  of  the  Lord  is  a  Sacrament,  to  wit,  the  holy  insti- 
tution of  the  Lord,  whereby  he  doth  renew  and  witness  unto  us  his 
bountifulness,  to  wit,  the  communion  of  his  body  and  blood,  and 
that  by  a  visible  sign.  I'or  by  bread  and  wine  he  doth  declare 
unto  us  what  he  giveth,  namely  himself,  to  be  the  nourishment  of 
our  life :  for  he  by  his  body  and  blood  doth  feed  us  to  life  eternal. 
Therefore  the  very  gift  of  God  (that  is,  the  body  and  blood  of  the 
Lord,  to  wit,  the  body  of  the  Lord  delivered  unto  death  for  us,  and 
his  blood  shed  for  the  remission  of  sins)  is  the  chiefest  part  of  this 
Sacrament.  For  the  body  and  blood  of  Christ  is  thus  made  or 
prepared  to  be  the  lively  meat  of  our  souls.  The  Son  of  God  doth 
die  in  the  flesh  for  us,  that  he  might  quicken  us  ;  he  poureth  out 
his  blood,  that  he  might  cleanse  us  from  our  sins.  To  conclude, 
he  raiseth  up  his  body  from  the  dead,  that  our  bodies  may  receive 
hope,  and  strength  to  rise  again.  Thus  therefore  doth  the  Lord 
offer  himself  to  be  eaten  and  possessed  of  us,  and  not  a  certain 
false  imagination  of  a  man,  or  an  idle  picture,  in  his  stead.  For 
beside  him  there  is  nothing  in  heaven,  or  in  earth,  that  may  feed 
and  satiate  our  souls.  Now,  we  do  indeed  eat  the  body,  and  we 
do  indeed  drink  the  blood,  of  our  Lord ;  but  not  so  rawly,  as  the 
Papists  have  hitherto  taught,  to  wit,  the  bread  being  changed  into 
natural  flesh,  substantially,  (that  is,  corporally,  or  carnally,)  or 
the  body  being  included  in  the  bread  ;  but  spiritually,  that  is,  after 
a  spiritual  manner,  and  with  a  faithful  mind.  The  Lord  is  eaten 
indeed,  and  with  fruit,  by  faith,  that  now  he  may  live  whole  in  his, 
and  his  in  him. 

Moreover,  these  holy  gifts  of  God  (which  are  not  given  of  any 
other,  than  the  Lord  himself)  according  to  the  institution  of  the 
Lord,  are  represented  unto  us  by  visible  signs,  to  wit,  bread  and 
wine,  and  offered  to  our  senses,  not  that  we  should  rest  in  them, 
but  that  our  weakness  may  be  helped,  and  that  we  may  lift  up  our 
hearts  unto  the  Lord ;  knowing  that  here  we  must  think  upon 
greater  things,  to  wit,  not  of  eating  bread,  or  drinking  wine,  but  of 
receiving  the  Lord  himself,  with  all  his  gifts,  by  a  faithful  mind. 
Therefore,  when  the  guests  see  the  bread  on  the  board,  they  set 
their  minds  upon  the  body  of  Christ ;  when  they  see  the  cup,   they 


OF  THE  SrPPER  OF  THE  LORD.  323 

set  their  minds  upon  the  blood  of  Christ :  when  they  see  the  bread 
broken,  and  the  wine  poured  out,  they  consider  how  that  the  body 
of  Christ  was  tormented,  and  his  blood  poured  out,  for  their  sakes. 
As  by  bread  the  bodies  are  nourished  and  strengthened ;  as  by  wine 
the  minds  are  made  merry :  so  the  godly  do  believe,  that  by  the 
body  of  the  Lord,  delivered  unto  death  for  them,  they  are  fed  to 
everlasting  life ;  and  that  by  his  blood  poured  out  upon  the  cross, 
their  consciences  are  renewed.  To  conclude,  they  do  feel  the  quick- 
ening power  of  Christ,  which  doth  confirm  them. 

In  this  sort  is  the  Supper  of  the  Lord  accomplished  spiritually  : 
thus  are  the  bread  and  wine  a  Sacrament  unto  us,  and  not  bare  and 
naked  signs.  Hereupon  now  ariseth  a  verv  great  rejoicing  and 
thanksgiving  for  so  great  benefits ;  also  a  praising  and  confessing 
of  the  name  of  God.  Here  those  works,  which  the  Lord  once 
finished,  are  renewed  and  represented :  but  especially  the  memory  of 
the  Lord's  death  is  renewed,  which  although  it  once  happened,  and 
now  is  past,  yet  unto  the  faithful  it  is  as  yet  fresh  and  present.  For 
the  remembrance  of  the  death  of  Christ,  which  we  make  in  the  Sup- 
per, is  far  more  noble  and  holy  than  theirs,  who,  in  some  profane 
banquet,  are  mindful  of  their  companion,  when  they  drink  the  wine 
that  he  gave  them.  For  among  these,  he  that  is  absent  worketh 
nothing  :  but  in  this  holy  Supper  of  the  faithful  the  Lord  is  present, 
and  doth  work  effectually  by  the  Spirit  in  their  hearts,  as  he  who, 
according  to  his  promises,  is  in  the  midst  of  them. 

By  these  things  it  is  most  evident,  that  in  the  holy  Supper  we 
do  not  take  away  our  Lord  Christ  from  his  Church,  nor  deny  that 
his  body  and  blood  is  there  received  to  be  our  nourishment  unto 
life  eternal.  But  we,  together  with  our  predecessors,  and  the  chief 
prelates  of  our  religion,  did,  and  as  yet  to  this  day  do,  deny,  that 
the  very  body  of  Christ  is  eaten  carnally,  or  that  it  is  present  every- 
where corporally,  and  after  a  natural  manner.  For  we  do  openly 
confess,  according  to  the  Scriptures,  and  with  all  the  holy  Fathers, 
that  Jesus  Christ  our  Lord  left  this  world,  and  went  to  his  Father  : 
and  that  he  now  sitteth  at  the  right  hand  of  his  Father  in  heavenly 
glory,  from  whence  he  shall  never*  descend,  or  be  drawn  down  into 
this  earthly  and  transitory  world.  For  the  true  presence  of  Christ 
in  the  Supper  is  heavenly,  not  earthly,  not  carnal.  Also  we  deny 
that  the  bread  is  turned  into  the  body  of  Christ  miraculously,  so 
that  the  bread  should  become  the  ver)'  body  of  Christ,  naturally  and 

*  Never,  that  is,  under  the  present  dispensation,  or  before  his  return  in 
glory  and  judgment  at  the  last  day.  —Editor. 

Y  2 


324  THK    FOURTEENTH    SECTION. 

substantially,  yet  after  a  spiritual  manner.  To  conclude,  we  deny 
that  the  body  of  Christ  is  united  with  the  signs,  by  any  other  than 
a  mystical  mean,  whereof  we  have  spoken  sufficiently  in  the  general 
consideration  of  a  Sacrament.  Seeing  therefore  we  have  expressly 
said  and  written,  with  the  holy  Fathers,  Tertullian,  Jerome,  Ambrose, 
and  Augustine,  '  that  the  bread  is  a  figure,  token,  and  sign  of  the 
body  of  Christ,'  and  also,  '  that  by  bread  and  wine  the  body  and 
blood  of  the  Lord  are  signified;'  this  is  it  which  we  would  make 
manifest,  to  wit,  that  the  bread  is  not  the  very  body  of  the  Lord, 
but  a  token,  or  a  Sacrament  of  his  body.  And  yet  we  do  not  there- 
fore speak  these  things,  as  though  we  did  simply  deny  all  kind  of 
presence  of  Christ  in  the  Supper  :  for  that  kind  of  presence  which 
now  we  have  confessed,  doth  remain  true,  without  any  prejudice 
to  this  sort  of  speeches.  Moreover,  the  word  This,  in  the  sentence, 
"  This  is  my  body,"  Luke  xxii.  19.  doth  not  only  shew  bread  unto  our 
corporal  eyes,  but  therewith  also  it  sheweth  the  very  body  of  Christ 
ixnto  the  eyes  of  our  mind. 

Also  we  confess,  that  this  use  of  the  Supper  is  so  holy  and  pro- 
fitable, that  whosoever    shall  worthily,  that   is,   with  a  true  faith, 
eat  of   this  bread,    and  drink  of  this  cup  of  the    Lord,    he    doth 
receive  heavenly  gifls  from  the  Lord :    but  "  whosoever   shall   eat 
of  this  bread,  and  drink  of  this  cup,  unworthily,"  (that  is,  without 
faith,  by   whi?h  alone   we   are  made   partakers  of  the  Lord,  and 
of  salvation,)    "he   doth  eat  and  drink  judgment  unto   himself;" 
as  Paul  wrote  to  the  Corinthians.  1  Cor.  xi.  27  ;  29.    Wherefore  we 
do  often  put  this  diligently  into  the  heads  of  our  people,  that  they 
take  heed,  that   none  of  them  abuse  the   Lord's  Table ;  but  that 
every  one  examine  himself,  and  then  eat  of  that  bread,  and  drink  of 
that  cup.   1  Cor.  xi.  28.     Also,  the  Lord's  Supper  is  a  badge  unto 
us ;  for  as  one  loaf,   and  one  wine,  are  made  of  many  grains  and 
grapes,  so  we,  being  the  whole  multitude  of  the  faithful,  are  gathered 
together  to  be   one  bread,  and  one   body.    1  Cor.  x.  17.     By  this 
we  testify,  in  an  outward  profession,  that  we  are  redeemed  by  the 
blood  of  Christ,  and  made  the  members  of  Christ ;   to  whom  we 
give  thanks,  in  whom  we  are  confederates,  and  do  promise  to  per- 
form mutual  duties  one  toward  another. 

IlL — From  the  Confession  of  Basle. 
Article  G.      Of  the  Supper  of  the  Lord. 
We  confess  that  the   Lord  Jesus  did  institute  his  holy  Supi>er, 
that  his  holy  passion  might  be  remembered  with  thanksgiving,  his 


OF  THE  SUPPER  OF  THK  LORD.  325 

death  declared,  and  Christian  charity  and  unity,  with  true  faith, 
testified.  And  as  in  Baptism  (wherein  the  washing  away  of  our 
sins  is  offered  by  the  Minister  of  the  Church,  and  yet  is  wrought 
only  by  the  Father,  the  Son,  and  the  Holy  Ghost)  true  water 
remainelh  ;  so  also  in  the  Supper  of  the  Lord  (wherein,  together 
with  the  bread  and  wine  of  the  Lord,  the  true  body  and  the  true 
blood  of  Christ  is  offered  by  the  Minister  of  the  Church)  bread  and 
wine  remaineth.  ^Moreover,  we  do  firmly  believe,  that  Christ  him- 
self is  the  meat  of  faithful  souls  ;mto  life  eternal,  and  that  our  souls, 
by  faith  in  Christ  crucified,  are  fed  and  moistened  with  the  flesh  and 
blood  of  Christ;  John  vi.  53.  so  that  we,  being  members  of  his 
body,  as  of  our  only  head,  Eph.  i.  22  ;  iv.  15  ;  v.  23.  and  Col.  i. 
18.  do  live  in  him,  and  he  in  us ;  wherein,  at  the  last  day,  through 
him,  and  in  him,  we  shall  rise  again  to  eternal  joy  and  blessedness. 
John  xi.  25. 

And,  in  the  Marginal  Note,  upon  the  words,  Our  Souls :  — 
For  it  is  a  spiritucd  meat,  and  therefore  it  is  received  of  a  faithful 
soul ;  that  is,   the  souls   are  made  fuU,  valiant,  mighty,  peaceable, 
quiet,  merry,  and  lively  to  all  things,  as  the  body  is  by  the  corpord 
meat. 

Also,  upon  the  words.  The  Members  of  the  Head : — 

And  so  man  is  made  a  spiritual  member  of  the  spiritual  body 
of  Christ, 

And,  in  the  Margin,  upon  the  words,  To  be  present : — 
To  wit,   sacramentally,   and  by  a  remembrance  of   faith,   which 
lifteth  up  a  man's  mind  to  heaven,  and  doth  not  pull  down  Christ, 
according  to  his  humanity,  from  the  right  hand  of  God. 

Now  we  do  not  include  into  the  bread  and  drink  of  the  Lord, 
the  natm-al,  true,  and  substantial  body  of  Christ,  which  was  born 
of  the  pure  Virgin  Mary,  suffered  for  us,  and  ascended  into  heaven. 
Therefore  neither  we  do  worship  Christ  m  the  signs  of  bread  and 
wine,  which  we  do  commonly  call  the  Sacraments  of  the  body  and 
blood  of  Christ ;  but  in  heaven,  at  the  right  hand  of  God  the 
Father,  Col.  iii.  1.  Heb.  i.  3.  and  x.  12.  from  w^hence  he  shall 
come  to  judge  the  quick  and  the  dead.  Acts  iii.  21.2  Tim  iv.  1. 

IV. — From  the  Confession  of  Bohemia. 
Chajiter  13.      Of  the  Holy  Supper  of  the  Lord. 
In  the  thirteenth  place  we  teach,  touching  the  Supper  of   the 


326  THE    FOURTEENTH    SECTION, 

Lord  which  is  in  the  New  Testament,  that  we  must  believe  with 
the   heart,    and   profess   with  the  mouth,  that   it  is    a  Sacrament 
instituted  of  Christ  our  Lord,  in  his  last  Supper,  and  that  in  express 
form  of  words :    that  is,  that  concerning  bread  and  wine  he  hath 
pronounced,  that  they  be  his  body  and  his  blood  ;  and  that  they 
were  delivered  to  his  Apostles,  Matt.  xxvi.  26 — 28.  Mark  xiv.  22  — 
24.  Luke  xxii.  19,  20.  and  so  in  like  sort  to  the  whole  universal 
Church,  for  a  monument    of    his    death,  and  that  all  men  should 
lawfully  use  the  participation  thereof,  even  to  the  end  of  the  world. 
Of  this  Sacrament  the  Evangelists  do  write,  and  especially  St.  Paul, 
whose  words  even  to  this  day  are  thus  read  in  the  Church :  "I  have 
received  of  the  Lord,  that  which  I  also  have  delivered  unto  you ;  to 
Avit,  that  the  Lord  Jesus,  in  that  night,  wherein  he  was  betrayed,  took 
bread,  &c."    1  Cor.   xi.   23.     And  a  little  after,   "  When  ye  come 
together,  (to  wit,   to  the  Supper  of   the   Lord,)  let   one  tarry  for 
another."  ver.    33.     Therefore,  according  to  these  things,  we  be- 
lieve with  the  heart,  and  confess  wuth  the  mouth,  that  this  bread 
of    the    Lord's    Supper   is    the   body   of    the    Lord   Jesus    Christ 
delivered  for  us  :  and  that  this  cup,  or  the  wine  in  the  cup,  is  likewise 
his  blood  shed  for  us  for  the  remission  of  sins.     And  this  we  affirm 
according  to  the  express  words  of  Christ,  wherein  he  saith,  "  This 
is  my  body,  This  is  my  blood."  Matt.  xxvi.  26  ;   28.     Which  words 
may  not  be  taken  or  understood  of  any  other  thing,  nor  be  other- 
wise referred  than  only  to  the  bread  and  cup  of  the  Lord  :  and  the 
body  and  blood  of  the   Lord  cannot  be  understood  of  anv  other, 
than  of  the  only  true  and  proper  body  of  Christ,  which  he  made 
meat  by  his  torments,  and  of  his  blood,  which,  being  largely  poured 
out  of  his  body,  he  appointed  to  be  drink  for  his  Church.     For 
he    had   not    a    natural   body,    and   other   blood.       Therefore    our 
[Ministers  do  teach,    that   to   these   certain  words   pronounced   by 
Christ  our  Lord,  (wherein  he  doth  peculiarly  pronounce,  witness,  and 
institute  bread  to  be  his  body,  and  wine  to  be  his  blood,)  I  say,  that 
to  these  w^ords  no  man  may  add  anything,  no  man  may  detract  any 
thing  from  them  :  but  that  every  man  in  these  words  is  to  believe  that 
which  of  themselves  they  signify,*  and  that  no  man  ought  to  turn 
from  them,  either  to  the  right  hand,  or  to  the  left. 

*  That  is  to  say,  of  the  tvue  bread  and  wine  ;  and  also  of  tbe  very  body 
that  was  given  for  us,  and  of  tbe  very  blood  that  was  shed  for  us.  As  for 
that  attribution,  wherein  the  bread  is  said  to  be  the  body,  and  wine  to  be  the 
blood,  even  in  this  Confession  it  is  evidently  set  down,  that  it  ought  to  be 
interiucted  by  a  sacramental  metonymy. 


OF  THE  SUPPER  OF  THE  LOKD.  327 

Yet,  to  expound  the  meaning  of  this  faith,  we  do  further  teach, 
that  although  the  bread  be  the  body  of  Christ,  according  to  his 
institution,  and  wine  be  his  blood,  yet  doth  neither  of  these  leave  its 
nature,  or  change  or  lose  its  substance  ;  but  that  the  bread  is,  and 
doth  remain,  bread ;  and  that  the  wine  is,  and  doth  remain,  wine  : 
as  also  the  holy  Scripture  doth  give  this  its  own  name  to  either  of 
them.  Otherwise,  if  it  should  cease  to  be  an  element,  it  should  not 
be  a  Sacrament ;  seeing  that  a  Sacrament  is  then  made,  when  the 
word  is  added  to  the  element.  August,  in  Joan.  Tract  80.  et  Epist.  23. 
ad  Bonifa.  Neither  could  it  signify,  or  bear  witness,  if  it  had 
nothing  instead  of  that  thing,  whereof  it  is  a  Sacrament ;  or  if  the 
thing  signified  should  have  any  other  manner  of  presence,  than  that 
which  is  sacramental.  Wherefore  this  speech,  '  Bread  is  the  body, 
and  wine  is  the  blood  of  Christ,'  is  a  sacramental  speech ;  to  wit, 
that  these  two  distinct  things  do  remain  the  self-same  thing  which 
in  their  own  nature  they  be,  and  yet  that,  by  reason  of  a  sacramental 
union,  or  sacramentally,  they  be  that  also,  which  they  do  signify, 
and  whereof  they  do  testify ;  and  yet  not  in  their  own  nature,  or 
after  a  natural  manner,  but  by  the  institution,  pronouncing,  or 
witnessing  of  the  author :  as  Paul  doth  excellently  expound  this, 
where  he  thus  writeth,  "  The  cup  which  we  bless,  is  it  not  the  com- 
munion of  the  blood  of  Christ  ?  the  bread  which  we  break,  is  it  not 
the  communion  of  the  body  of  Christ  ?"   1  Cor.  x.  16. 

Now,  both  the  good  and  the  wicked  do  use  this  Sacrament ; 
and  yet  the  true  believers  do  receive  it  to  life,  and  those  which  do 
not  believe  do  receive  it  to  judgment  and  condemnation.  And 
although  either  of  them  do  receive  this  Sacrament,  and  the  truth 
thereof,*  sacramentally  and  outwardly,  yet  the  believers  do  alone 
receive  it  spirituallv,  and  so  to  their  salvation  :  without  which  spiritual 
receiving,   there   is   no   worthy   receiving  in  the  sacramental  use. 

*  By  the  word  truth,  in  this  place,  understand,  not  the  fruit  of  the  Sacra- 
ments, Avhich  is  received  of  the  faithful  only ;  neither  yet  the  very  body  and 
blood  of  Christ,  (seeing  that  they  also  cannot  be  received  but  by  faith,  to 
salvation;)  but  the  bread  and  the  wine,  the  which  (whether  worthy  or 
unworthy  communicants  do  approach)  are  never,  in  respect  of  God,  offered,  as 
to  be  received,  without  the  thing  signified  :  because  the  truth  of  God  de- 
pendeth  not  upon  the  worthiness  or  unworthiness  of  the  communicants. 
Yet  hereby  it  cannot  be  concluded,  that  both  of  them  are  received  of  every 
one,  because  both  of  them  are  always  offered  by  God  to  all  indifferently. 
Concerning  which  matter,  look  before  in  the  Twelfth  Section  and  second 
observation  upon  the  Confession  of  the  Waldenses,  or  Bohemians ;  and  also 
very  fully  hereafter  in  the  first  observation  upon  the  Confession  of  Augsburg. 


328  THE    FOURTEENTH    SECTION. 

For  by  this  mean  we  are  ingrafted  into  Christ,  and  into  his  body ; 
and  by  this  mean  is  that  true  union  and  communion  of  Christ  with 
his  Church  made  :  and  in  hke  sort  by  this  mean  is  the  communion 
of  the  holy  Church,  which  is  a  certain  spiritual  body,  made  amongst 
and  with  themselves ;  whereof  the  Apostle  writeth,  "  There  is  one 
bread,  and  we,  being  many,  are  one  body,  seeing  we  are  all  made 
partakers  of  one  bread."   1  Cor.  x.  17. 

Moreover,  we  are  further  taught,  that  with  this  ministry,  or 
Sacrament  of  the  Lord,  no  other  thing  ought  to  be  done,  or  taken 
in  hand,  than  that  one  thing  which  was  shewed,  ordained,  and 
expressly  commanded  of  Christ  himself;  as  when  he  reached  bread, 
severally  and  peculiarly,  to  his  disciples,  and  in  express  words 
said,  "Take,  eat,  this  is  my  body:"  and  in  like  sort,  when  he 
reached  to  them  the  cup,  severally  and  peculiarly,  saying,  "  Drink 
all  ye  of  this,  This  is  my  blood."  Thus  therefore,  according  to  this 
commandment,  the  body  and  blood  of  our  Lord  Jesus  Christ  must 
be  distributed  only,  and  be  received  in  common  of  the  faithful, 
or  believing  Christians  :  but  it  must  not  be  sacrificed,  or  set  forth, 
or  hfted  up,  that  it  rnay  be  worshipped,  or  exhibited,  or  stored 
away,  or  carried  about.  And  both  these  must  be  received  in  several 
elements  peculiarly ;  his  body  severally,  and  also  his  holy  blood 
severally,  as  eitlier  of  them  were  of  the  Lord  severally  instituted, 
reached  forth,  and  given  to  all  his  disciples  in  common.  And 
this  doctrine  was  used  in  the  first  holy  Church,  and  this  Sacrament 
was  wholly  distributed  and  received  in  both  parts,  Bi^t  he  that, 
beside  or  contrary  to  these  commandments,  and  the  institution  of 
Christ,  dare  bring  in  any  other  thing,  or  somewhat  more,  and  use 
it  with  this  Sacrament,  or  wantonly  invent  therein  at  his  pleasure ; 
he  doth  manifestly  and  malapertly  against  our  Lord,  who  instituted 
this  Sacrament,  and  commitieth  a  thing  clean  contrary  to  his  holy 
testament,  and  last  will,  which  was  declared  in  his  own  words, 
and  that  expressly. 

Also,  this  Sacrament  ought  to  be  received  and  administered  with- 
out adoration,  and  without  that  worship  which  is  due  to  God  alone  : 
yet  with  a  due  kind  of  religion  and  reverence,  and  chiefly  with  that 
which  is  the  greatest  of  all,  namely  with  faith  and  examination  of 
one's  self,  which  in  this  action  is  most  acceptable  to  Chi-ist  our 
Lord,  and  most  profitable  for  men ;  which  also  St.  Paul  taught  the 
first  Church,  and  exhorted  it  hereunto,  saying,  "  Let  every  man  try, 
or  examine,  himself,  aud  so  let  him  eat  of  that  bread,  and  drink 
of   that  cup.      For  he  that  cateth    and  driiiketh  unworthily?  doth 


OF  THE  SUPPER  OF  THE  LORD.  329 

eat  and  drink  his  own  judgment,  or  condemnation,  because  he  dis- 
cerneth  not  the  JiOrd's  body."  1  Cor.  xi.  28,  29.  And,  in  another 
l)lace,  "Prove  yom-selves,  whether  ye  are  in  the  faith:  examine 
yourselves.  Know  ye  not  your  own  selves,  how  that  Jesus  Christ 
is  in  you,  except  ye  be  reprobates  ?  Now  I  pray  unto  God,  that  ye 
do  no  evil."  2  Cor.  xiii.  5  ;  7.  If  so  be  that  anv  man  approach  to 
this  Table  without  such  a  trial,  and  presenting  of  himself  worthy ; 
who  hath  not  first  examined  himself,  what  manner  of  faith  he 
hath,  with  what  purpose  he  came  to  this  Sacrament,  or  how  he 
had  prepared  himself  hereunto  :  I  say,  such  a  man  should  greatly 
l)rofane  and  reproach  this  Sacrament,  yea  the  whole  institution 
hereof  appointed  by  Christ.  For  which  cause  the  [Ministers  of  our 
Churches  do  admit  none  to  this  Sacrament,  neither  give  it  unto  anv, 
but  to  such  as  are  noted  to  come  unto  it  seriously,  and  do,  so  much 
as  in  them  lieth,  prepare  themselves  hereunto  after  such  a  manner  as 
becometh  Christian  godliness. 

Now,  when  the  congregation  doth  come  together  to  celebrate 
the  use  of  the  Lord's  Supper,  and  the  participation  thereof,  then, 
according  to  the  example  of  the  Primitive  Church,  our  Ministers  do 
teach  in  their  holy  Sermons  concerning  Christ,  and  concerning  the 
grace  which,  through  him,  and  in  him,  is  given  to  sinners ;  and 
especially  concerning  his  death,  the  shedding  of  his  blood,  and  the 
redemption  and  salvation  purchased  thereby.  After  that,  the  whole 
Church  doth  join  together  in  faithful  prayers  unto  God,  to  obtain 
this,  that  they  may  indeed  use  this  Sacrament  worthily.  Moreover, 
in  the  next  place,  absolution  from  sin  is  lawfully  administered,*  the 
words  of  the  institution  are  rehearsed,  and  the  people  by  exhortation 
are  stirred  up  to  a  reverent  consideration  of  this  mystery,  and  to  a 
cheerful  and  serious  contemplation  of  the  benefits  of  God.  The 
Sacrament  is  reverently  with  all  godliness  distributed,  and  the 
people  of  the  faithful,  most  commonly  falling  down  on  their  knees,t 
do  receive  this  Sacrament  with  thanksgiving,  with  gladness,  with 

*  See  the  Eighth  Section,  upon  the  Confession  of  Bohemia,  Augsburg,  and 
Saxony. 

f  In  this  rite  also  we  suppose  that  every  Church  ought  to  have  her  liberty: 
not  that  we  do  utterly  in  itself  condemn  this  manner,  so  that  the  caution  be 
added,  whereof  we  spake  of  late  in  the  fourth  observation;  but  because  that, 
for  the  rooting  of  the  superstitious  worshipping  of  the  bread  out  of  men's 
minds,  it  were  more  expedient  that  that  ceremony  in  most  places  were 
abolished  in  the  receiving  of  the  signs  themselves  :  whereof  look  before  in  the 
lirot  observation  upon  the  Foimer  Confession  of  Helvetia. 


330  THE    FOURTEENTH    SECTION. 

singing  of  hymns  or  holy  songs  ;  and  they  shew  forth  the  death  of 
the  Lord,  and  admonish  themselves  of  all  his  benefits,  to  the  con- 
firmation of  their  faith,  in  a  true  communion  with  Christ  and  his 
body.  And  all  this  we  do  according  to  the  meaning  of  those  things 
which  are  commanded  in  the  holy  Scripture,  especially  according  to 
the  saying  of  Christ,  "Do  this  in  remembrance  of  me:"  Luke  xxii. 
19.  and  Paul  saith,  "So  often  as  ye  shall  eat  of  this  bread,  and 
drink  of  this  cup,  ye  shall  shew  forth  the  death  of  the  Lord,  till  he 
come."   1  Cor.  xii.  26. 

V. — From  the  Confession  of  France. 

Art.  36.  We  affirm  that  the  holy  Supper  of  the  Lord,  to  wit, 
the  other  Sacrament,  is  a  witness  to  us  of  our  uniting  with  our 
Lord  Jesus  Christ  :  because  that  he  is  not  only  once  dead,  and 
raised  up  again  from  the  dead  for  us,  but  also  he  doth  indeed  feed 
us  and  nourish  us  with  his  flesh  and  blood,  that  we,  being  made  one 
with  him,  may  have  our  life  common  with  him.  For  although  he 
be  now  in  heaven,  and  shall  remain  there  till  he  come  to  judge  the 
world;  yet  we  believe  that  by  the  secret  and  incomprehensible 
virtue  of  his  Spirit,  he  doth  nourish  and  quicken  us  with  the  sub- 
stance of  his  body  and  blood,*  apprehended  by  faith.  But  we  say 
that  this  is  done  spiritually,  not  that  we  may  counterfeit  an  imagi- 
nation or  thought  instead  of  the  efficacy  and  truth  ;  but  rather, 
because  this  mystery  of  our  union  with  Christ  is  so  high  a  thing, 
that  it  surmounteth  all  our  senses,  yea  and  the  whole  order  of 
nature :  to  conclude,  because  that  it,  being  divine  and  heavenly, 
cannot  be  perceived  nor  apprehended,  but  by  faith. 

Art.  37.  We  believe,  as  was  said  before,  that  as  well  in  the 
Supper,  as  in  Baptism^  God  doth  indeed,  that  is,  truly  and  effectu- 

*  The  French  Churches  have  witnessed  in  General  Synods,  that  they,  after 
the  example  of  the  ancient  Fathers,  do  use  the  word  substance :  not  as  if 
the  very  substance  of  Christ  were  infused  into  the  bread,  or  conveyed  into  us 
any  manner  of  way,  either  corporal,  or  unspeakable ;  or  that  it  were  applied  to 
our  corporal  substance,  (seeing  that  it  verily  is  now  in  heaven,  and  nowhere 
else,  unto  the  last  day,  and  we  in  earth,  and  nowhere  else:)  but  to  meet 
the  slander  of  those  men,  which  think  that  we,  instead  of  the  very  body  and 
blood  of  Christ,  do  place  only  his  merits,  or  his  spiritual  force  and  operation  ; 
whereas  notwithstanding  we  do  teach,  that  we  (though  spiritually  and  mysti- 
cally, yet  notwithstanding  truly)  do  participate  Christ  himself,  not  so  that 
either  we  do  cleave  essentially  unto  him,  or  he  unto  us,  but  that  his  life  is  derived 
into  us.  Look  also,  concerning  this  matter,  in  the  first  observation  upon  the 
Confession  of  Augsburg,  in  this  Section. 


OF  THE  SUPPEn  OF  THE  LORD.  331 

ally,  give  whatsoever  he  doth  there  sacramentally  represent :  and 
Hccordingly  with  the  signs  we  join  the  true  possession  and  fruition 
of  that  thing,  which  is  there  offered  unto  us.  Therefore  we  affirm, 
that  thev  which  do  bring  pure  faith,  as  it  were  a  certain  vessel,  unto 
the  holy  Supper  of  the  Lord,  do  indeed  receive  that  which  there 
the  signs  do  witness ;  namely,  that  the  body  and  blood  of  Jesus 
Christ  are  no  less  the  meat  and  drink  of  the  soul,  than  bread  and 
wine  are  the  meat  of  the  body. 

Also,  out  of  Article  38.     A  little  after  the  beginning  :  — 

And  also  that  that  bread  and  wine,  w^hich  is  given  us  in  the 
Supper,  is  indeed  made  unto  us  spiritual  nourishment;  inasmuch  as 
they  do  offer  unto  our  eyes  to  behold,  that  the  flesh  of  Christ  is  our 
meat,  and  that  his  blood  is  our  drink.  Therefore  we  reject  all  those 
fantastical  folk,  which  do  refuse  these  sis^ns  and  tokens,  seeing 
that  Christ  our  Lord  hath  said,  "  This  is  my  body  :"  and,  "  This  cup 
is  my  blood." 

YL  —  From  the  Confession  of  England. 

Art.  12.  Near  the  beginning.  We  say  that  the  Eucharist  (that  is 
to  say,  the  Supper  of  the  Lord)  is  a  Sacrament ;  that  is,  an  evident 
representation  of  the  body  and  blood  of  Christ ;  wherein  is  set,  as  it 
were,  before  our  eyes,  the  death  of  Christ,  and  his  resurrection,  and 
whatsoever  he  did,  whilst  he  was  in  his  mortal  body :  to  the  end  we 
may  give  him  thanks  for  his  death,  and  for  our  deliverance,  and 
that,  by  the  often  receiving  of  this  Sacrament,  we  may  daily  renew 
the  remembrance  thereof;  and  to  the  intent  that  we,  being  fed 
with  the  body  and  blood  of  Christ,  may  be  brought  into  the  hope 
of  the  resurrection,  and  of  everlasting  life,  and  may  most  assuredly 
believe,  that,  as  our  bodies  be  fed  with  bread  and  wine,  so  our  souls 
be  fed  with  the  body  and  blood  of  Christ.  To  this  banquet  we 
think  the  people  of  God  ought  to  be  earnestly  bidden,  that  they 
may  all  communicate  among  themselves,  and  openly  declare  and 
testify  both  the  godly  society  which  is  among  them,  and  also 
the  hope  which  they  have  in  Christ  Jesus,  ('hrysost.  ad  Ephes. 
ISerm.  3.  Cap.  1.  For  this  cause,  if  there  had  been  any  which 
would  be  but  a  looker-on,  and  abstain  from  the  holy  Com- 
munion, him  did  the  old  Fathers,  and  Bishops  of  Rome  in  the 
Primitive  Church,  before  private  Mass  came  up,  excommunicate,  as 
a  wicked  person,  and  as  a  Pagan.  Neither  was  there  any  Christian 
at  that  time  which  did  communicate  alone,  whiles  other  looked  on. 


332  .     THE    FOURTKENTH    SECTION. 

For  so  did  Calixtus  in  times  past  decree,  '  That  after  the  consecra- 
tion was  finished,  all  should  communicate,  except  they  had  rather 
stand  ■without  the  Church-doors.  For  thus  (saith  he)  did  the 
Apostles  appoint,  and  the  same  the  holy  Church  of  Rome  keepeth 
still,'  De  Consecr.  Dist.  1.  Cap.  Omnes.  Dist.  2.  Cap.  Seculares. 
Dist.  2.  Cap.  Peracta,  jMoreover,  when  the  people  cometh  to  the 
holy  Communion,  the  Sacraments  ought  to  be  given  them  in  both 
kinds  ;  for  so  both  Christ  hath  commanded,  and  the  Apostles  in 
every  place  have  ordained,  and  all  the  ancient  Fathers  and  Catholic 
Bishops  have  followed  the  same.  And  whoso  doth  contrary  to  this, 
he  (as  Gelasius  saith,  De  Consecr.  Dist.  2.  Cap.  Comperimus.)  com- 
mitteth  sacrilege.  And  therefore  we  say,  that  our  adversaries 
at  this  day,  who,  having  violently  thrust  out  and  quite  forbidden  the 
holy  Communion,  do,  without  the  word  of  God,  without  the 
authority  of  any  ancient  Council,  without  any  Catholic  Father, 
without  any  example  of  the  Primitive  Church,  yea,  and  without 
reason  also  defend  and  maintain  their  private  Masses,  and  the 
mangling  of  the  Sacraments ;  and  do  this,  not  only  against  the 
express  commandment  of  Christ,  but  also  against  all  antiquity ;  do 
wickedly  therein,  and  are  veiy  Church-robbers. 

We  affirm,  that  the  bread  and  wine  are  the  holy  and  heavenly 
mysteries  of  the  body  and  blood  of  Christ;  and  that  by  them 
Christ  himself,  being  the  true  bread  of  eternal  life,  is  so  presently 
given  unto  us,  as  that  by  faith  we  verily  receive  his  body  and  blood. 
Yet  say  we  not  this  so,  as  though  we  thought  that  the  nature  and 
substance  of  the  bread  and  wine  is  clearly  changed,  and  goeth  to 
nothing ;  as  many  have  dreamed  iu  these  latter  times,  and  yet  could 
never  agree  among  themselves  upon  their  own  dreams.  For  that 
was  not  Christ's  meaning,  that  the  wheaten  bread  should  lay  apart 
its  own  nature,  and  receive  a  certain  new  divinity :  but  that  it  might 
rather  change  us,  and  (to  use  Theophylact's  words,  In  Joan.  Cap. 
G.)  might  transform  us  into  his  body.  For  what  can  be  said  more 
plainly,  than  that  which  Ambrose  saith  ;  De  Sacrum.  Lib.  4.  Cap.  4. 
'  The  bread  and  wine  remain  still  the  same  they  were  before,  and  yet 
are  changed  into  another  thing  ?'  Or  that  which  Gelasius  saith ; 
In  Dialogis  \  et  2.  'The  substance  of  the  bread,  or  the  nature  of 
the  wine,  ceaseth  not  to  be  ?'  Or  that  which  Theodoret  saith,  In 
Sennone  ad  Infantes ;  '  After  the  consecration,  the  mystical  signs  do 
not  cast  off  their  own  proper  nature :  for  they  remain  still  in  their 
former  substance,  form,  or  kind  ?'  Or  that  which  Augustine  saith, 
De  Consecr.  Dist.  2.  Cap.  Qui  munducusti ;  '  That  which  ye  see,  is  the 


OF  THE  SUPPKR  OF  THE  lORD.  333 

bread,  and  cup,  and  so  our  eyes  do  tell  us :  but  that  which  your 
faith  rcquiieth  to  be  taught,  is  this;  The  bread  is  the  body  of 
Christ,  and  the  cup  is  his  blood  ?'  Or  that  which  Origen  saith  ; 
In  Maith.xv.n.  'The  bread  which  is  sanctified  by  the  word  of 
God,  as  touching  the  material  substance  thereof,  goeth  into  the 
belly,  and  is  cast  out  into  the  draught  ?'  Or  that  which  Christ 
himself  said,  not  only  after  the  blessing  of  the  cup,  but  also  after  he 
had  ministered  the  Communion  ;  "  I  will  drink  no  more  of  this  fruit  of 
the  vine?"  Luke  xxii.  18.  It  is  well  known  that  the  fruit  of  the 
vine  is  wine,  and  not  blood.  And  in  speaking  thus,  we  mean  not  to 
abase  the  Lord's  Supper,  or  to  teach  that  it  is  but  a  cold  ceremony 
only,  and  nothing  to  be  wrought  therein  ;  as  many  falsely  slander  us, 
that  we  teach.  For  we  affirm,  that  Christ  doth  truly  and  presently 
give  himself  wholly  in  his  Sacraments :  in  Baptism,  that  we  may  put 
him  on ;  and  in  his  Supper,  that  we  may  eat  him  by  faith,  and  the 
Spirit,  and  may  have  everlasting  life  by  his  cross  and  blood.  And 
w^e  say  not  this  is  done  slightly  or  coldly,  but  effectually  and 
truly.  For  although  we  do  not  touch  the  body  of  Christ  with  teeth 
and  mouth,  yet  we  hold  him  fast,  and  eat  him  by  faith,  by  under- 
standing, and  by  the  Spirit.  And  it  is  no  vain  faith,  that  com- 
prehendeth  Christ :  neither  is  that  received  with  cold  devotion, 
which  is  received  with  understanding,  faith,  and  the  Spirit.  For 
Christ  himself  altogether  is  so  offered  and  given  to  us  in  these 
mysteries,  that  we  may  certainly  know  that  "we  be  flesh  of  his 
flesh,  and  bone  of  his  bones  ;"  Ephes.  v.  30.  and  that  "  Christ 
continueth  in  us,  and  we  in  him."   1  John  ii.  24. 

And  therefore,  in  celebrating  these  mysteries,  the  people  are  to 
good  purpose  exhorted,  before  they  come  to  receive  the  Holy 
Communion,  to  lift  up  their  hearts,  and  to  direct  their  minds  to 
heavenwards :  because  He  is  there,  by  whom  we  must  be  fed,  and 
live.  Cyril  saith,  '  When  we  come  to  receive  these  mysteries, 
all  gross  imaginations  must  quite  be  banished.'  Z)e  Consecr.  Dist. 
\.  Cap.  Quando.  The  council  of  Nice,  as  it  is  alleged  by  some  in 
Greek,  plainly  forbiddeth  us  to  be  basely  affectioned  toward  the 
bread  and  wine,  which  are  set  before  us.  And,  as  Chrysostom 
very  aptly  writeth,  we  say,  '  That  the  body  of  Christ  is  the  dead 
carcase,  and  we  ourselves  must  be  the  eagles:'  (meaning  thereby, 
that  we  must  fly  on  high,  if  we  will  come  to  the  body  of  Christ :) 
'  for  this  Table,  is  a  Table  of  eagles,  and  not  of  jays.'  Cyprian  also ; 
'  This  bread,'  saith  he,  '  is  the  food  of  the  soul,  and  not  the  meat  of 
the  bellv.'  De  Ccend  Domini.  And  St.  Augustine  saith,  '  How  shall  I 


334  THE    FOURTEENTH    SECTION. 

hold  him,  being  absent?     How  shall  t  reach  my  hand  up  to  heaven, 
to  lay  hold  upon  him,  sitting  there  ?'    He  answereth,  *  Reach  thither 
thy  faith,  and  then  thou  hast  laid  hold  on  him.'  In  Joan.  Tract.  50. 
Art.  13.     Neither  can  we  away  in  our  Churches  with  these  shews, 
and  sales,  and  markets  of  Masses,  nor  with  the  carrying  about  and 
worshipping    of    the   bread,    nor   with   such  other  idolatrous    and 
blasphemous  fondness :  which  none  of  them  can  prove  that  Christ 
or  his  Apostles  ever  ordained  or  left  unto  us.     And  we  justly  blame 
the  Bishops  of  Rome,  who,  without  the  word  of  God,  without  the 
authority  of  the   holy  Fathers,  without  any  example  of  antiquity, 
after  a  new  guise,  do  not  only  set  before  the  people  the  sacramental 
bread  to  be   worshipped  as  God,  but  do  also  carry  the  same  about 
upon   an    ambling   palfrey,    whithersoever   themselves  journey,    in 
such  sort  as,  in  old  times,  the  Persian  Fire,   and  the  relics  of  the 
Goddess  Isis  were  solemnly  carried  about  in  procession  :  and  have 
brought  the  Sacraments  of  Christ  to  be  used  now  as  a  stage-play, 
and  a  solemn  sight :  to  the  end  that  men's  eyes  should  be  fed  with 
nothing  else,  but  with  mad  gazings,   and  foolish  gaudies,   in  the 
self-same  matter,  wherein  the  death  of  Christ  ought  diligently  to  be 
beaten    into    our   hearts,    and  wherein   also   the  mysteries   of   our 
redemption  ought  with  all  holiness  and  reverence  to  be  performed. 
Besides,  where  they  say,  and  sometime  do  persuade  fools,  that  they 
are  able  by  their  Masses  to  distribute  and  apply  unto  men's  com- 
modity, all  the  merits  of  Christ's  death,  (yea,  although  many  times 
the  parties  think  nothing  of  the  matter,  and  understand  full  little 
what  is  done,)  this  is  a  mockery,  a  heathenish  fancy,  and  a  very  toy. 
For  it  is  our  faith  that  applieth  the  death  and  cross  of  Christ  to 
our  benefit,  and  not  the  act  of  the  massing  Priest.     '  Faith  had  in 
the  Sacraments  (saith  Augustine,  Ad  Rom.  Cap.  3.  Lib.  3.)  doth 
justify,  and  not  the  Sacraments.'     And  Origen  saith  :  '  Christ  is  the 
Priest,  the  Propitiation,  and  Sacrifice :  which  propitiation  cometh  to 
every  one  by  mean  of  faith.'     And  so,  by  this  reckoning,  we  say, 
that  the  Sacraments  of  Christ,  without  faith,  do  not  once  profit  those 
that  be  alive  :  a  great  deal  less  do  they  profit  those  that  be  dead. 

Vn. — From  the  Confession  of  Scotland. 

Article  21  ;  towards  the  middle.     Of  the  Sacraments. 

Not    that    we    imagine    any    transubstantiation    of    bread  into 

Christ's  natural  body,  and  of  wine  into  his  natural  blood,  as  the 

Papists  have  perniciously  taught,  and  damnably  believed :  but  this 

union  and   conjunction,  which  we  have  with  the  body  and  blood 


OK  THE  SUPPER  OF  THE  LORD.  335 

of  Christ  Jesus  in  the  right  use  of  the  Sacrament,  is  wrought  by 
the  operation  of  the  Holy  Ghost,  who,  by  true  faith,  carrieth  us 
above  £ill  things  that  arc  visible,  carnal,  and  earthly,  and  maketh  us 
to  feed  upon  the  body  and  blood  of  Christ  Jesus,  which  was  once 
broken  and  shed  for  us,  which  now  is  in  heaven,  and  appeareth  in 
the  presence  of  his  Father  for  us.  And  notwithstanding  the  far 
distance  of  place,  which  is  betwixt  his  body  now  glorified  in  heaven, 
and  us  now  mortal  on  this  earth ;  yet  we  must  assuredly  believe,  that 
the  bread  which  we  break  is  the  communion  of  Christ's  body,  and 
the  cup  which  we  bless  is  the  communion  of  his  blood.  1  Cor.  x. 
16.  So  that  we  confess,  and  undoubtedly  believe,  that  the  faithful, 
in  the  right  use  of  the  Lord's  Table,  do  so  eat  the  body  and  drink 
the  blood  of  the  Lord  Jesus,  that  he  reraaineth  in  them,  and  they  in 
him.  Yea,  they  are  so  made  flesh  of  his  flesh,  and  bone  of  his 
bones,  Eph.  v.  30.  that,  as  the  Eternal  Godhead  giveth  to  the 
flesh  of  Christ  Jesus  (which  of  its  own  condition  and  nature  was 
mortal  and  corruptible)  life  and  immortality ;  so  doth  Christ  Jesus 
his  flesh  and  blood,  eaten  and  drunken  by  us,  give  unto  us  the  same 
prerogatives.  Which  albeit  we  confess  are  neither  given  unto  us  at 
this  time  only,  neither  yet  by  the  proper  power  and  virtue  of  the 
Sacrament  only ;  yet  we  affirm,  that  the  faithful,  in  the  right  use  of 
the  Lord's  Table,  have  such  conjunction  with  Christ  Jesus,  as  the 
natural  man  cannot  apprehend :  yea,  and  further  we  affirm,  that 
albeit  the  faithful,  oppressed  by  negligence  and  manly  infirmity,  do 
not  profit  so  much  as  they  would,  in  the  very  instant  action  of  the 
Supper ;  yet  shall  it  after  bring  fruit  forth,  as  lively  seed  sown  in 
good  ground :  for  the  Holy  Spirit,  which  can  never  be  divided 
from  the  right  institution  of  the  I^ord  Jesus,  will  not  frustrate  the 
faithful  of  the  fruit  of  that  mystical  action. 

VHL — From  the  Confession  of  Belgia. 

Art.  35.  We  believe  and  confess,  that  Jesus  Christ,  our  I^ord 
and  Saviour,  hath  instituted  the  holy  Sacrament  of  his  Supper, 
that  in  it  he  might  nourish  and  sustain  those,  whom  he  hath 
regenerated  and  engrafted  into  his  family,  which  is  the  Church. 
But  those  which  are  regenerate,  have  in  them  a  double  life  :  the 
one,  carnal  and  temporal,  which  they  brought  with  them  from  their 
first  nativity,  the  which  is  common  unto  all  ;  the  other,  spiritual  and 
heavenly,  bestowed  upon  them  in  their  second  nativity,  which  is 
wrought  in  them  by  the  word  of  the  Gospel,  in  the  union  of  the 
body  of   Christ,  the  which  is   peculiar  to   the    elect   alone.     And 


336  THE    FOURTEENTH    SECTION. 

as  God  hath  appointed  earthly  and  material  hread,  fit  and  convenient 
for  the  preservation  of  this  carnal  life,  which,  even  as  the  life 
itself,  is  common  unto  all  ;  so,  for  the  conservation  of  that  spiritual 
and  heavenly  life,  which  is  proper  to  the  faithful,  God  hath  sent 
lively  hread,  which  came  down  from  heaven,  even  Jesus  Christ, 
who  nourisheth  and  sustaineth  the  spiritual  life  of  the  faithful, 
if  he  be  eaten  (that  is,  applied  and  received)  by  faith,  through  the 
Spirit.  But  to  the  intent  that  Christ  might  figurate  and  represent 
unto  us  this  spiritual  and  heavenly  bread,  he  hath  ordained  visible 
and  earthly  bread  and  wine  for  the  Sacrament  of  his  body  and 
blood  :  whereby  he  testifieth,  that  as  truly  as  we  do  receive  and  hold 
in  our  hands  this  sign,  eating  the  same  with  our  mouths,  whereby 
afterwards  this  our  life  is  sustained ;  so  truly  we  do  by  faith  (which 
is  to  our  soul  instead  of  hand  and  mouth)  receive  the  very  body  and 
true  blood  of  Christ  our  only  Saviour,  in  ourselves,  unto  the  con- 
servation and  cherishing  of  a  spiritual  life  within  us.  And  it  is 
most  certain,  that  Christ,  not  without  good  cause,  doth  so  carefully 
commend  unto  us  this  his  Sacrament,  as  one  that  doth  indeed  work 
that  within  us,  whatsoever  he  representeth  unto  us  by  these  his 
holy  signs :  although  the  manner  itself,  being  far  above  the  reach 
of  our  capacity,  cannot  be  comprehended  of  any ;  because  that  all 
the  operations  of  the  Holy  Ghost  are  hidden  and  incomprehensible.* 
Neither  shall  we  err  in  saying,  that  that  which  is  eaten  f  is  the 
very  natural  body  of  Christ,  and  that  that  which  is  drunk  is  the  very 
blood  of  Christ,  Yet  the  instrument,  or  means,  whereby  we  do 
eat  and  drink  them,  is  not  a  corporal  mouth,  but  even  our  soul  and 
spirit,  and  that  by  faith.  Christ  therefore  sitteth  always  at  the  right 
hand  of  his  Father  in  heaven,  and  yet  for  all  that  doth  not  any  thing 
the  less  communicate  himself  unto  us  by  faith.  Furthermore,  this 
Supper  is  the  spiritual  Table,  whereat  Christ  doth  offer  himself  to 
us,  with  all  his  benefits,  to  be  participated  of  us  ;  and  bringeth  to 
pass,  that  in  it  we  are  partakers,  as  well  of  himself,  as  of  the  merit 

*  That  is  to  say,  both  when  the  proper  force  of  the  Holy  Spirit,  which  is 
incomprehensible,  is  regarded,  and  seeing  that  his  effects  do  exceed  our  senses  : 
both  which  do  come  to  pass  in  these  mysteries. 

f  Namely  by  faith,  as  it  is  often  iterated  in  this  Confession :  that  is  to 
say,  that  is  received  spiritually,  by  the  mind,  in  believing,  as  the  sign  is 
eaten  and  drunken  corporally.  P'or  the  words  eating  and  drinking  can  no 
otherwise  be  spoken  of  the  mind,  and  of  faith,  (which  are  the  only  instruments 
of  receiving  the  very  body  and  blood  of  Christ,)  than  metaphorically  or  meto- 
iiymically. 


OF    TIIK    SUPPER    OF    THE    LORD.  387 

of  his  death  and  passion.  For  he  himself,  by  the  eating  of  his  flesh, 
doth  nourish,  strengthen,  and  comfort  our  miserable,  afflicted,  and 
comfortless  soul,  and,  in  like  manner,  by  the  drinking  of  his  blood, 
doth  lefresh  and  sustain  the  same.*  Moreover,  although  the  signs 
be  coupled  with  the  things  signified,  f  yet  both  of  them  are  not 
received  of  all.  For  an  evil  man  verily  receiveth  the  Sacrament 
unto  his  own  condemnation ;  but  the  thing  or  truth  of  the  Sacra- 
ment he  receiveth  not.  As,  for  example,  Judas,  and  Simon  Magus, 
did  both  of  them  receive  the  Sacramental  sign ;  but  as  for  Christ 
himself  signified  thereby,  they  received  him  not.  For  Christ  is 
communicated  to  the  faithful  only.  Last  of  all,  we  with  great 
humility  and  reverence  do  communicate  the  holy  Sacrament  in  the 
assembly  of  God's  people,  celebrating  the  memorial  of  our  Saviour 
Christ's  death  wuth  thanksgiving,  and  making  there  a  public  con- 
fession of  Christian  faith  and  rehgion.  No  man  therefore  ought  to 
present  himself  at  this  holy  Supper,  which  hath  not  first  examined 
himself ;  lest  that,  eating  of  this  bread,  and  drinking  of  this  cup,  he 
do  eat  and  drink  his  own  damnation.  Moreover,  by  the  use  of  this 
Sacrament,  a  most  ardent  love  is  kindled  within  us,  both  towards 
God  himself,  and  also  towards  our  neighbour.  Therefore  here  we 
do  worthily  reject,  as  a  mere  profanation,  all  the  toys,  and  damnable 
devices  of  men,  which  they  have  presumed  to  add  and  mingle  with 
the  Sacraments :  affirming  that  all  the  godly  are  content  with  that 
only  order  and  rite,  which  Christ  and  his  Apostles  have  delivered 
unto  us,  and  that  they  ought  to  speak  of  these  mysteries  after  the 
same  manner  as  the  Apostles  have  spoken  before. 

IX. — From  the  Confession  of  Augsburg. 
The  Tenth  Article,  out  of  the  edition  of  Wirtemburg,  Anno  1531  : — 
Touching  the  Supper  of  the  Lord  they  teach,  that  the  body  and 
blood  of  Christ  are  there  present  indeed,  +  and  are  distributed  to 

*  That  is,  (as  hath  been  said  in  the  former  observation,)  by  a  spiritual  par- 
ticipation ;  the  which,  sometimes  by  reason  of  the  sacramental  receiving,  and 
sometimes  by  reason  of  that  spiritual  life  which  Christ  engendereth  in  us,  is 
metaphorically  signified  by  the  names  of  eating  or  drinking. 

t  Of  the  sacramental  union  we  have  spoken  before,  in  the  second  observation 
upon  the  Confession  of  Bohemia. 

\  We  also  do  allow  of  this,  namely  that  the  word  of  God  is  not  deceitful; 
and  therefore,  as  often  as  the  holy  signs  are  rightly  given,  that  is,  according  to 
Christ  his  institution,  that  then  also  the  thing  signified  by  the  sign  (which  is 
the  very  body  of  Christ  crucified  for  us,  and  the  very  blood  of  Christ  shed  for 
us)  is  also  given  to  be  received.     But  we  affirm  that  the  thing  signified  is  no 

z 


338  THE    FOURTEENTH    SECTION. 

those  that  eat  of  the  Lord's  Supper ;  and  they  condemn  those  that 
teach  otherwise. 

The  same  Tenth  Article,  in  the  edition  newly  corrected,  Anno  1540,  is 
thus  set  doivn  : — 
Touching  the  Supper  of  the  Lord  they  teach,  that,  together  with 
the  bread  and  wine,  the  body  and  blood  of  Christ  are  truly  exhibited 
to  them  that  eat  of  the  Lord's  Supper, 

otherwise  coupled  with  the  sign,  than  sacrameiitally.  The  truth  of  which 
sacramental  conjunction  doth  not  consist  in  this,  that,  wheresoever  the  sign  is, 
there  the  thing  represented  by  the  sign  should  also  be  present ;  but  in  this, 
that  that  which  God  promiseth  by  the  sign,  he  also  doth  offer  to  be  received. 
Therefore  we  hold  that  the  body  of  Christ  is  not  really  present  in,  with,  or 
under  the  bread,  otherwise  than  after  this  sacramental  manner ;  both  because 
it  is  a  true  body,  being  circumscribed  in  its  local  situation,  and  also  hath  truly 
ascended  from  the  earth,  above  all  the  heavens  that  be  subject  to  our  sight,  and 
shall  there  remain  (from  whence  he  exerciseth  a  govenmient  over  all  things 
beneath,  even  as  he  is  man)  until  he  come  truly  from  thence  to  judge  both 
quick  and  dead.  Moreover  we  do  also  avouch,  that,  as  the  signs  are  offered  to 
the  body,  so  the  things  signified  are  offered  to  the  mind.  And  therefore  that  the 
signs  are  received  of  every  one  with  the  hand  and  mouth,  that  come  unto  the 
Supper:  (the  which  unto  some,  namely,  the  worthy  receivers,  do  turn  unto 
salvation,  but  unto  others,  that  is,  the  unworthy  communicants,  by  reason  of 
the  profanation  of  the  signs,  and  contempt  of  the  thing  signified,  they  do  turn 
to  condemnation  :)  but  as  for  the  things  signified,  those  we  aflirm  to  be  truly  and 
effectually  apprehended  only  of  those  that  be  endued  with  a  right  mind  and 
a  true  faith,  and  that  always  unto  salvation;  whereunto  the  distance  of  place  is 
no  hindrance,  by  reason  of  the  unspeakable  operation  of  the  Holy  Ghost.  And 
yet  not  so,  as  that  the  substances  should  be  mingled  betwixt  themselves,  or 
cleave  together  in  any  place,  (for  Christ's  flesh  abideth  in  heaven,  and  ours 
upon  the  earth  ;)  but  so  that  (those  things  being  mystically  united,  which  in  true 
distance  of  situation  are  separated)  we  might  draw  from  the  flesh  of  Christ 
all  gifts  necessary  for  our  salvation,  and  especially  that  lively  juice  whereby 
we  are  nourished  to  eternal  life.  Therefore,  whatsoever  they  pretend  which 
are  of  the  contrary  judgment,  the  controversy  is  not  of  the  signs,  or  of  the 
things  signified,  or  of  the  truth  of  the  Sacraments,  or  of  the  actual  receiving  of 
them,  or  of  the  effects;  but  only  of  the  definition  of  the  sacramental  con- 
junction, and  also  of  the  manner  of  receiving  the  things  signified:  both  which 
we  contend  to  be  so  interpreted  by  some  out  of  the  word  of  God,  that,  if  their 
opinion  be  once  granted,  both  the  truth  of  Christ's  body,  and  his  ascension 
into  heaven  and  second  coming,  is  consequently  overthrown.  See  the 
exposition  of  this  Article,  expressed  in  the  divers  editions  of  the  Augsburg 
Confession,  though  not  after  the  same  manner,  nor  in  the  same  words  :  and 
for  the  full  declaration  thereof,  look  in  the  Admonition  lately  set  forth  by  our 
brethren  the  Neustadtians,  in  the  5th.  Chapter;  out  of  thewliich  our  agreement 
in  this  point  ofdoctrine,  rightly  declared,  doth  appear. 


OF  THE  SUI'PER  OF  THE  LORD.  339 

Hitherto  also  pertaineth  the  First  Article ;  Of  Abuses  which  are 
changed  in  the  outward  rites  and  ceremonies.  This  Article  is,  Of  the 
Mass :  — 

Our  Churches  are  wrongfully  accused,  to  have  abolished  the 
Mass.  For  the  Mass  is  retained  still  among  us,*  and  celebrated 
■with  great  reverence  :  yea,  and  almost  all  the  ceremonies  that  have 
been  in  use ;  saving  that,  with  the  songs  in  Latin  we  mingle  certain 
Psalms  in  Dutch  here  and  there,  which  be  added  for  the  people's 
instruction.  For  therefore  we  have  need  of  ceremonies,  that  they 
may  teach  the  unlearned ;  and  that  the  preaching  of  God's  word 
may  stir  up  some  unto  the  true  fear,  trust,  and  invocation  of  God. 
And  this  is  not  only  commanded  by  St.  Paul,  to  useatongue  that  the 
people  understand,  but  man's  law  hath  also  appointed  it.  We  use 
the  people  to  receive  the  Sacrament  together,  if  so  be  any  be  found 
fit  thereunto.  And  that  is  a  thing  that  doth  increase  the  reverence 
and  due  estimation  of  the  public  ceremonies.  For  none  are  admitted, 
except  they  be  first  proved  and  tried.  Besides,  we  use  to  put  men 
in  mind  of  the  worthiness  and  use  of  a  Sacrament,  what  great  com- 
fort it  oflfereth  unto  them  which  repent ;  to  the  end  that  men  may 
learn  to  fear  God,  and  believe  in  him,  and  to  use  prayer  and  sup- 
plication unto  him,  looking  for  all  good  things  at  his  hands.     This 

*  The  Princes  and  Divines  in  tlie  Assembly  at  Neuburg  testified,  in  the  year 
1361,  as  is  manifest  by  the  decrees  of  that  Assembly,  that  they  by  the  word 
Mass  do  understand  the  administration  of  the  Supper,  and  do  from  the  bot- 
tom of  their  hearts  detest  the  Romish  Mass.  But  although  we  do  abhor  all 
contentions  about  words,  and  do  acknowledge  that  the  word  Mass  is  not  newly 
sprung  up  in  the  Latin  Church  :  yet,  seeing  that  the  original  of  this  term 
(namely,  because  alms  were  sent  from  the  faithful  in  their  usual  meetings  at 
their  love-feasts)  is  long  since  abolished ;  and  seeing  that  this  word  hath  these 
many  years  broken  out  into  great  abomination,  so  great,  indeed,  that  none  so 
gross  or  execrable  was  ever  heard  of ;  we  do  not  without  cause,  together  with  the 
thing,  abolish  the  name  itself  out  of  our  Churches.  As  for  the  holy  Liturgy, 
we  think  that  it  is  there  most  rightly  celebrated,  where  it  is  most  simply,  and 
most  nearly  unto  the  first  institution,  observed.  And  seeing  it  is  manifest  that 
the  ceremonies  in  the  Roman  Liturgy  are  partly  in  themselves  unprofitable, 
partly  tending  rather  to  an  ambitious  shew  and  pomp  than  to  edification, 
partly  ridiculous,  and  partly  either  in  themselves  superstitious,  or  else  ready  to 
be  turned  into  superstition  ;  therefore  the  most  of  them,  or  in  a  manner  all, 
we  have  in  every  place  utterly  swept  away :  yet  so  as  that  the  Church  hath 
her  liberty  left  in  things  indifferent,  as  it  is  meet,  and  shall  be  declared  in  the 
Seventeenth  Section.  As  for  the  speaking  or  singing  of  any  thing  in  the  public 
Liturgy,  in  such  a  tongue  as  is  unknown  to  the  common  people,  unless  there 
be  an  interpreter,  the  Apostle  doth  plainly  forbid  it,  1  Cor.  xiv.  27,  28. 

z  2 


340  THE    FOURTKENTH    SECTION". 

is  the  true  worship  of  Christians  :  these  sei-vices,  of  fear,  faith,, 
prayer,  hope,  &c.  God  doth  like.  When  therefore  these  services 
are  performed,  in  the  use  of  ceremonies,  then  doth  the  using  of  the 
Sacraments  please  God.  So  that  when  as  the  people  are  accustomed 
to  the  ceremony,  and  advertised  of  the  true  use  thereof,  the  Masses 
are  said  with  us  after  a  meet  and  godly  manner.  And  thus  all  things 
are  ordered  in  the  Church  with  greater  gravity  and  reverence,  than 
in  times  past. 

It  is  not  unknown  that  these  many  ages  past  there  hath 
been  common  and  open  complaint  made  by  good  men,  of  the 
abuse  and  profanation  of  Masses.  For  it  is  easy  to  be  seen,  how 
far  this  abuse  hath  spread  itself  in  all  our  churches;  what  kind 
of  men  they  are  that  say  the  Masses,  flat  contrary  to  the  pre- 
script of  the  Canons ;  also  how  shamefully  they  are  turned  to  a 
matter  of  cursed  lucre.  For  many  there  be  that  say  Masses,  without 
repentance,  only  for  the  belly's  sake.  These  things  are  too  open 
and  manifest  to  be  kept  any  longer  in  hugger-mugger.*  Surely 
it  seemeth  that  never  any  religious  thing,  since  the  world  began, 
was  so  commonly  turned  into  gain,  as  the  Mass.  But  St.  Paul  doth 
fearfully  threaten  them,  which  deal  otherwise  with  these  Sacraments, 
than  is  beseeming  the  dignity  of  them  ;  where  he  saith,  "  He  that 
eateth  this  bread  and  drinketh  this  cup  unworthily,  is  guilty  of  the 
body  and  blood  of  the  Lord."  1  Cor.  xi.  27.  And  in  the  Ten  Com- 
mandments it  is  written,  "  He  that  abuseth  God's  holy  name,  shall 
not  escape  unpunished."  Exod.  xx.  7.  As  therefore  the  world  hath 
oft  heretofore  been  justly  punished  for  idolatry,  so  doubtless  this 
shameless  profaning  of  Masses  will  be  fearfully  revenged  with  griev- 
ous penalties.  And  it  may  well  be  that  the  Church  in  these  latter 
times  is  punished  with  blindness,  discord,  and  wars,  and  many  other 
plagues,  chiefly  for  this  one  cause.  And  yet  these  open  and  gross 
abuses  have  the  Bishops  (who  cannot  be  ignorant  of  them)  not 
only  borne  withal,  but  also  smoothly  laughed  at  them.  And  now, 
all  too  late,  they  begin  to  complain  forsooth  of  the  calamity  of  the 
Church  ;  when  as  no  other  thing  hath  been  the  occasion  of  the  broils 
of  these  times,  but  the  abuses  themselves,  which  were  now  become 
too  oiierx  and  evident,  that  modest  men  could  no  longer  bear  them. 
Would  to  God  that  the  Bishops  had  (as  by  their  office  they  might 
have),  long  before  this  bridled  and  restrained  the  covetousness,  or 
impudence,  whether  of  Monks,   or  of  some  others,  who,  changing* 

*  In  hiicjger-vnigger ;  that  is,  in  boles  and  corners,  under  cover. — Editor. 


OP    THE    StrPPER    OF    THE    LORD.  341 

Ibe  manner  of  the  old  Church,  have  made  the  Mass  a  money- 
matter. 

But  it  will  not  be  amiss  now  to  shew,  whence  these  abuses  did 
spring  at  the  first.  There  is  an  opinion  spread  abroad  in  the 
Church,  that  the  Supper  of  the  Lord  is  a  work,  which,  being  once 
done  by  the  Priest,  deserveth  remission  of  sins,  both  of  the  fault 
and  of  the  punishment,  not  only  for  him  that  doth  it,  but  also  for 
theirs  :  and  that  because  of  the  work  done,  although  it  be  done 
without  any  good  intent  of  the  doer.  Likewise,  that  if  it  be  applied 
in  the  behalf  of  the  dead,  it  is  satisfactory,  that  is,  it  deserveth 
remission  of  the  pains  of  Purgatory.  And  in  this  meaning  they 
take  the  word  Sacrifice,  when  they  call  the  Mass  a  sacrifice ;  namely 
a  work,  that,  being  done  in  the  behalf  of  some  others,  doth  merit 
for  them  remission  both  of  the  fault  and  of  the  punishments  :  and 
that  because  of  the  very  work  done,  even  without  any  good  intent 
of  him  that  useth  it.  Thus  they  mean,  that  the  Priest  in  the  Mass 
doth  offer  a  sacrifice  for  the  quick  and  the  dead.  And  after  this 
persuasion  was  once  received,  they  taught  men  to  seek  forgiveness 
of  sins,  and  all  good  things,  yea  and  to  free  the  dead  from  punish- 
ments, by  the  benefit  of  the  Mass.  And  it  made  no  matter,  what 
kind  of  men  they  were  that  said  the  Masses :  for  they  taught  that 
they  were  very  available  for  others,  without  any  good  motion  of  the 
user.  Afterward  a  question  arose,  whether  one  Mass  said  for 
many  was  as  available,  as  several  Masses  for  several  persons.  And 
this  disputation  did  augment  the  number  of  Masses,  and  the  gain 
that  came  in  by  them,  out  of  measure.  But  we  dispute  not  now  of 
the  gain  ;  we  only  accuse  the  impiety  of  them.  For  our  Divines  do 
prove  plainly,  that  this  opinion,  of  the  meriting  and  applying  of  the 
Mass,  is  both  false  and  impious.  Tliis  is  the  state  of  this  contro- 
versy between  us  and  them. 

And  it  is  no  hard  matter  for  the  godly  to  judge  of  this  point,  if 
a  man  will  but  weigh  the  arguments  that  follow.  First,  we  have 
proved  before,  that  men  do  obtain  remission  of  sins  fi*eely  by  faith, 
that  is,  by  sure  trust  to  obtain  mercy  for  Christ's  sake.  It  is  then 
impossible  for  a  man  to  obtain  remission  of  sins  for  another  man's 
work,  and  that  without  any  good  motion,  that  is,  without  his  own 
faith.  This  reason  doth  very  evidently  overthrow  that  monstrous 
and  impious  opinion,  touching  the  merit  and  application  of  the 
Mass. 

Secondly,  Christ's  passion  was  an  oblation  and  satisfaction,  not 
only  for  original  sin,  but  also  for  all  other  sins  ;  as  it  is  written  in 


342  THE    FOURTEENTH    SECTION. 

the  Epistle  to  the  Hebrews,  "  We  are  sanctified  by  the  oblation  of 
Christ  once  offered  :"  Heb.  x.  10.  and  again,  "By  one  oblation  he 
hath  made  perfect  for  ever  those  that  are  sanctified."  ver.  14.  To 
conclude,  a  good  part  of  the  Epistle  to  the  Hebrews  is  spent  in 
confirming  this  point,  that  the  only  sacrifice  of  Christ  hath  merited 
remission  of  sins,  or  reconciliation,  for  others.  Therefore  he  saith 
that  the  Levitical  sacrifices  were  ofttimes  offered,  because  they 
could  not  take  away  sins ;  but  that  Christ  by  his  sacrifice  hath 
at  once  satisfied  for  the  sins  of  all  men.  Heb.  x.  11,  12.  This 
honour  of  Christ's  sacrifice  must  not  be  transferred  from  him 
to  the  work  of  a  Priest.  For  he  saith  expressly,  that  "by  one 
oblation  the  saints  are  made  perfect."  ver.  10.  Besides,  it  is  a 
■wicked  thing  to  place  that  trust  in  the  work  of  a  Priest,  which  should 
only  lean  and  stay  itself  upon  the  oblation  and  intercession  of  Christ 
the  High  Priest. 

Thirdly,  Christ,  in  the  institution  of  the  Lord's  Supper,  doth 
not  command  the  Priests  to  offer  for  others,  either  quick  or  dead. 
Upon  what  ground  then,  or  authority,  was  this  worship  ordained  in 
the  Church,  as  an  offering  for  sins,  without  any  commandment  of 
God  ?  But  that  is  yet  more  gross,  and  far  from  all  reason,  that 
the  Mass  should  be  applied  to  deliver  the  souls  of  such  as  are  dead. 
For  the  Mass  was  ordained  for  a  remembrance ;  that  is,  that  such 
as  received  the  Supper  of  the  Lord,  should  stir  up  and  confirm 
their  faith,  and  comfort  their  distressed  consciences,  with  the 
remembrance  of  Christ's  benefits.  Neither  is  the  Mass  a  satisfac- 
tion for  punishment ;  but  it  was  instituted  because  of  the  remission 
of  the  fault :  to  wit,  not  that  it  should  be  a  satisfaction  for  the  fault, 
but  that  it  might  be  a  Sacrament,  by  the  use  whereof  we  might  be 
put  in  mind  of  the  benefit  of  Christ,  and  the  forgiveness  of  the  fault. 
Seeing  therefore  that  the  applying  of  the  Supper  of  the  Lord  for  the 
deliverance  of  the  dead  has  been  received  without  warrant  of 
Scripture,  yea  quite  contrary  to  Scripture,  it  is  to  be  condemned, 
as  a  new  and  ungodly  worship,  or  service. 

Fourthly,  a  ceremony,  in  the  New  Covenant,  without  faith, 
meriteth  nothing,*  neither  for  him  that  useth  it,  nor  for  others.    For 

*  No,  nor  yet  in  the  Old  Testament  :  yea  neither  any  ceremony,  nor  faith 
itself,  doth  merit  any  thing ;  but  whereas  the  external  work,  being  performed 
with  faith,  according  to  God's  commandment,  is  acceptable  unto  him,  all  this 
we  teach  out  of  God's  word  to  be  of  grace  and  not  of  debt.  Whereof  look  to 
the  Eighth  Section  and  seventh  observation,  and  to  the  Ninth  Section  and 
second  observation,  upon  the  same  Confession  of  Augsburg. 


OF    THE    SUPPER    OF    THE    LOUD.  343 

it  is  a  dead  work,  according  to  the  saying  of  Christ,  "  The  true  wor- 
shippers shall  worship  the  Father  in  spirit  and  truth."  John  iv.  23. 
The  same  doth  the  llth.  Chap,  to  the  Hebrews  prove  throughout  : 
"  By  faith  Abel  oflcrcd  a  better  offering  unto  God  :"  ver.  4.  also, 
"  Without  faith  it  is  impossible  to  please  God."  ver.  G.  Therefore 
the  Mass  doth  not  merit  remission  of  the  fault,  or  of  the  punish- 
ment, for  the  work's  sake  performed.  This  reason  doth  evidently 
overthrow  the  merit,  as  they  call  it,  which  ariseth  of  the  work  that 
is  done. 

Fifthly,  the  applying  of  the  benefit  of  Christ  is  by  a  man's  own 
faith ;  as  Paul  witnesseth,  "  Whom  God  hath  set  forth  to  be  a 
reconciliation  through  faith  in  his  blood."  Rom.  iii.  25.  And  this 
applying  is  made  freely.  And  therefore  it  is  not  made  by  another 
man's  work,  nor  for  another  man's  work.  For  when  we  use  the 
Sacrament,  this  application  is  made  by  our  own  work,  and  by  our 
own  faith,  and  not  by  another  man's  work.  For  surely  if  we  could 
have  no  remission  but  by  applying  of  jMasses,  it  should  be  very 
uncertain,  and  our  faith  and  trust  should  be  transferred  from  Christ 
unto  the  work  of  a  Priest :  and  so  is  it  come  to  pass,  as  all  men  see. 
Moreover,  faith  placed  in  the  work  of  a  man  is  wholly  condemned, 
arguments,  with  sundry  other,  do  witness  for  us,  that  the  opinion 
of  the  merit  and  applying  of  the  Mass  for  the  quick  and  the  dead, 
was  for  good  causes  misliked  and  reproved. 

Now  if  we  would  stand  to  consider,  how  far  this  error  is  spread 
in  the  Church,  how  the  number  of  Masses  hath  increased,  and  how, 
through  this  sacrifice,  forgiveness  both  of  the  fault  and  of  the 
punishment  is  promised  to  the  quick  and  the  dead  ;  it  will  appear 
that  the  Church  is  disfigured  with  shameful  blots  by  this  profanation. 
There  never  fell  out  a  weightier  cause  in  the  Church,  O  noble 
Emperor,  or  more  worthy  for  good  and  learned  men  to  debate  of. 
It  is  the  duty  of  all  the  godly,  with  most  fervent  prayers  to  crave  at 
God's  hand,  that  the  Church  might  be  delivered  from  these  foul 
enormities.  All  Kings  and  Bishops  must  with  all  their  might  en- 
deavour, that  this  whole  matter  may  be  rightly  laid  forth,  and  the 
Church  purged. 

Sixthly,  the  institution  of  the  Sacrament  is  contrary  to  that  abuse. 
For  there  is  not  a  word  set  down  of  any  oblation  for  the  sins  of  the 
quick  and  the  dead ;  but  a  commandment  to  receive  the  body  and 
blood  of  Christ,  and  to  do  it  in  remembrance  of  the  benefit  of  Christ. 
This  remembrance  doth  signify,  not  a  bare  representing  of  the  his- 
tory, as  it  were  in  a  shew,  (as  they  dream  that  are  the  patrons  of  merit, 


344  THE    FOURTEKNTH     SECTION, 

by  reason  of  the  work  wrought ;)  but  it  signifieth  by  faith  to  remem- 
ber the  promise  and  benefit,  to  comfort  the  conscience,  and  to  render 
thanks  for  so  gi"eat  a  blessing.  For  the  principal  cause  of  the 
institution  was,  that  our  faith  might  then  be  stirred  up  and  exer- 
cised, when  we  do  receive  this  pledge  of  God's  grace.  Besides,  the 
institution  ordaineth,  that  there  should  be  a  communication ;  that 
is,  that  the  Ministers  of  the  Church  should  give  unto  others  the 
body  and  blood  of  the  Lord.  And  that  this  order  was  observed  in  the 
Primitive  Church,  St.  Paul  is  witness  to  the  Corinthians  ;  when 
as  he  commandeth,  "  that  one  should  stay  for  another,"  1  Cor. 
xi.  33.  that  there  might  be  a  common  partaking  of  the  Sacrament. 

Now  that  the  abuses  of  the  private  Mass  be  discovered,  (foras- 
much as  they  all  for  the  most  part  were  used  by  way  of  application 
for  the  sins  of  other  men,  and  do  not  agi-ee  with  the  institution  of 
Christ,)  therefore  they  are  left  off  in  our  Churches.  And  there  is 
one  common  Mass  appointed,  according  to  the  institution  of  Christ, 
wherein  the  Pastors  of  the  Churches  do  consecrate  for  themselves,* 
and  give  unto  others,  the  Sacrament  of  the  body  and  blood  of  Christ. 
And  this  kind  of  Mass  is  used  every  holy-day,t  and  other  days  also, 
if  any  be  desirous  to  use  the  Sacrament.  Yet  none  are  admitted  to 
the  Communion,  except  they  be  first  tried  and  examined.  We 
adjoin  moreover  godly  Sermons,  according  as  Christ  commanded, 
that  there  should  be  Sermons,  when  this  ceremony  is  used.  And 
in  such  Sermons,  as  men  are  taught  diligently  in  other  articles  and 
precepts  of  the  Gospel ;  so  are  they  also  put  in  mind  for  what  use  the 
Sacrament  was  instituted  :  to  wit,  not  that  these  ceremonies  should 
merit  for  them  remission  of  sins  by  the  bare  work  done,  but  that 
the  Sacrament  should  be  a  testimony  and  a  pledge,  whereby  Christ 
doth  testify  that  he  performeth  the  things  promised  to  us,  J  and  that  his 
promises  pertain  unto  us ;  that  Christ  giveth  us  his  body,  to  testify 
that  he  is  effectual  in  us,  as  in  his  members ;  and  his  blood,  to  tes- 
tify unto  us,  that  we  are  washed  with  his  blood.     The  Sacrament 

*  By  the  name  of  consecration  we  understand  no  other  thing,  than  the  use 
of  Christ's  ordination,  by  whose  blessing  and  power  the  elements  are  sanctified 
unto  us;  whereof  dependeth  the  whole  force  and  dignity  of  the  Sacraments. 

t  Of  holy-days  is  spoken  afterwards  in  the  Sixteenth  Section.  But  in  our 
Churches  certain  days  by  public  warning  are  appointed,  wherein  if  any  refuse 
to  receive  the  Supper,  they  answer  for  it  in  the  Consistory. 

:t  As  an  instance  of  the  sad  inaccuracy,  with  which  books  were  edited  and 
printed  two  centuries  ago,  it  may  be  noticed  that,  in  both  editions  of  the 
English  Harmony,  the  whole  of  the  clause  above,  from  the  beginning  of  the 
sentence,  is  given  twice  over  in  almost  the  very  same  words. — Editor. 


OF    THE    SUPPliK    OF    Tllli    LORD.  345 

therefore  doth  profit  them  that  do  repent,  and  seek  comfort  therein, 
and,  being  confirmed  by  that  testimony,  do  beUeve  that  remission  of 
sins  is  given  them  indeed,  and  are  thankful  unto  Christ  for  so  great 
a  benefit.  And  so  the  appHcation  of  the  benefit  of  Christ  is  not  by 
another  man's  work,  but  by  every  man's  own  faith,  and  his  own 
use  of  the  Sacrament.  For  when  we  in  our  own  persons  use  the 
Sacrament,  Christ's  institution  of  it  doth  belong  unto  us. 

This  kind  of  use  of  the  Sacrament  is  holy,  and  to  be  taught  in 
the  Churches  ;  as  that  which  doth  give  light  unto  the  doctrine  of 
faith,  and  of  spiritual  exercises,  and  of  true  worship,  and  bringeth 
unto  the  consciences  of  the  godly  very  great  comfort  and  strength 
of  faith.  Before  these  days  the  Church  hath  been  far  otherwise 
taught.  Touching  the  use  of  the  Sacrament,  there  was  no  word  of 
any  thing,  but  that  this  work  was  to  be  done :  but  no  man  spake 
any  thing  of  faith,  or  the  comfort  of  consciences.  And  mens  con- 
sciences were  racked  with  over  great  care  and  pains  of  confessing 
themselves.  This  they  took  to  be  the  purity  which  the  Gospel 
requireth :  whereas  the  Gospel  doth  require  true  fear,  true  faith 
and  trust ;  and  comforteth  us  by  the  use  of  this  Sacrament,  that 
they  which  do  truly  repent  may  assuredly  believe  that  God  is 
become  merciful  unto  them  by  Christ,  though  that  our  nature  be 
frail  and  unclean,  and  though  that  this  our  imperfect  obedience  be 
far  from  the  perfection  of  the  law. 

By  all  this  that  hath  been  said,  it  is  clear  that  the  Mass  that  is 
in  use  amongst  us,  doth  agree  with  the  institution  of  Christ,  and 
the  manner  of  the  Primitive  Church.  And  besides,  it  doth  notably 
lay  open  the  true  use  of  the  Sacrament.  Such  a  common  work  was 
there  in  the  Church  of  old  time,  as  Chrysostom  doth  witness  ;  who 
saith,  '  that  the  Priest  did  stand  at  the  altar,  and  call  some  unto 
the  Communion,  and  put  back  others.'  And  by  the  Decrees  of  the 
Nicene  Synod  it  is  evident,  that  some  one  did  celebrate  the  Liturgy, 
as  the  Grecians  call  it,  and  did  minister  the  body  and  blood  of  the 
Lord  to  all  the  rest.  For  these  are  the  words  of  the  Decree  : 
'  Let  the  Deacons  in  their  order,  after  the  Elders,  receive  the  holy 
Communion  of  a  Bishop,  or  of  an  Elder.'  Here  he  doth  expressly 
say,  that  the  Priests  did  receive  the  Sacrament  of  some  one  that 
ministered  it.  And  before  Gregory's  time  there  is  no  mention  of 
any  private  Mass  :  but  as  oft  as  the  old  writers  speak  of  a  Mass,  it 
is  evident  that  they  speak  of  a  Mass  that  was  common.  Seeing 
therefore  that  the  rite  and  manner  of  the  Mass,  used  with  us,  hath 
authority  out  of  Scripture,  and  example  from  the  old  Church,  and  that 


346  THE    FOURTEENTH    SECTION. 

we  have  only  rejected  certain  intolerable  abuses,  we  hope  that  the 
use  of  our  Churches  cannot  be  misliked.  As  for  other  indifferent 
rites  and  ceremonies,  they  are  for  the  most  part  observed  according 
to  the  usual  manner.  But  the  number  of  Masses  is  not  alike, 
'  Neither  was  it  the  use  in  old  times,  in  the  Churches  whereunto 
was  greatest  resort,  to  have  Mass  every  day;'  as  the  Tripartite 
History,  Lib.  9.  Cap.  38.  doth  witness.  Again  saith  it,  '  In  Alexan- 
dria, every  fourth  and  sixth  day  in  the  week,  the  Scriptures  are  read, 
and  the  Doctors  do  interpret  them ;  and  all  other  things  are  done 
also,  except  only  the  yearly  manner  of  oblation.' 

This  Article  we  find  elsewhere  lilaced  in  the  Third  Place,  among  those 
wherein  the  Abuses  that  be  changed  are  reckoned  tq),  in  this  manner  : — 

Of  the  Mass. 

Our  Churches  are  wrongfully  accused  to  have  abolished  the  Mass. 
For  the  Mass  is  retained  still  among  us,*  and  celebrated  with  great 
reverence  ;  yea,  and  almost  all  the  ceremonies  that  are  in  use,  saving 
that  with  the  songs  in  Latin,  we  mingle  certain  Psalms  in  Dutch 
here  and  there,  which  be  added  for  the  peoples'  instruction.  For 
therefore  we  have  need  of  ceremonies,  that  they  may  teach  the  un- 
learned, and  that  the  preaching  of  God's  word  may  stir  up  some 
unto  the  true  fear,  trust,  and  invocation  of  God.  This  is  not  only 
commanded  by  St.  Paul,  to  use  a  tongue  that  the  people  understand, 
1  Cor.  xiv.  9.  but  man's  law  hath  also  appointed  it.  We  use  the 
people  to  receive  the  Sacrament  together,  if  so  be  any  be  found  fit 
thereunto.  And  that  is  a  thing  that  doth  increase  the  reverence 
and  due  estimation  of  the  public  ceremonies.  For  none  are  ad- 
mitted, except  they  be  first  proved,  and  tried.  Besides,  we  use  to 
put  men  in  mind  of  the  worthiness  and  use  of  a  Sacrament,  how 
great  comfort  it  bringeth  to  fearful  consciences  ;  that  they  may  learn 
to  believe  God,  and  to  look  for  and  crave  all  good  things  at  his 
hands.  This  worship  doth  please  God :  such  an  use  of  the  Sacra- 
ment doth  nourish  piety  towards  God.  Therefore  it  seemeth  not 
that  Masses  be  more  religiously  celebrated  among  our  adversaries, 
than  with  us. 

But  it  is  evident,  that  of  long  time  this  hath  been  the  public 
and  most   grievous    complaint  of  all   good   men,    that  Masses   are 


♦  Look  before,  to  tLe  second  observation  upon  this  Confession,  in  the  pre- 
sent Section. 


OF    THE    SUFFER    OF    THE     LOUD.  347 

filthily  profaned,  being  used  for  gain.  And  it  is  not  unknown, 
how  far  this  abuse  hath  spread  itself  in  all  Churches ;  of  what  man- 
ner of  men  Masses  are  used,  only  for  a  reward,  or  for  wages ;  and 
how  many  do  use  them  against  the  prohibition  of  the  Canons.  And 
Paul  doth  grievously  threaten  those  which  handle  the  Lord's  Supper 
umvorthily,  saying,  "  He  that  shall  eat  this  bread,  or  drink  the  cup 
of  the  Lord  unworthily,  shall  be  guilty  of  the  body  and  blood  of  the 
Lord."  1  Cor.  xi.  27.  Therefore,  when  we  admonished  the  Priests 
of  this  sin,  private  Masses  were  laid  aside  among  us,  seeing  that  for 
the  most  part  there  were  no  private  Masses  but  only  for  lucre's 
sake.  Neither  were  the  Bishops  ignorant  of  these  abuses,  who  if 
they  had  amended  them  in  time,  there  had  now  been  less  dissen- 
sion. Heretofore,  by  their  dissembling,  they  suffered  much  coiTup- 
tion  to  creep  into  the  Church  :  now  they  begin,  though  it  be  late, 
to  complain  of  the  calamities  of  the  Church ;  seeing  that  this  hurly- 
burly  was  raised  up  by  no  other  mean,  than  by  those  abuses,  which 
were  so  evident,  that  they  could  no  longer  be  tolerated.  There 
were  many  dissensions,  concerning  the  Mass,  and  the  Sacrament. 
And  peradventure  the  world  is  punished  for  so  long  a  profaning  of 
Masses,  which  they,  who  both  could  and  ought  to  have  amended  it, 
have  so  many  years  tolerated  in  their  Churches.  For  in  the  Ten 
Commandments  it  is  written,  "  He  that  abuseth  the  name  of  the 
Lord,  shall  not  escape  unpunished."  Exod.  xx.  7.  And  from  the 
beginning  of  the  world,  there  neither  was  nor  is  any  divine  thing, 
which  might  seem  so  to  be  employed  to  gain,  as  is  the  Mass. 

There  was  added  an  opinion,  which  did  increase  private  Masses 
infinitely  ;  to  wit,  that  Christ  by  his  passion  did  satisfy  for  original 
sin,  and  appointed  Mass,  wherein  an  oblation  should  be  made  for 
daily  sins,  both  mortal,  and  venial.  Hereupon  a  common  opinion 
was  received,  that  Mass  is  a  work,  that  taketh  away  the  sins  of  the 
quick  and  the  dead,  and  that  for  the  doing  of  the  work.  Here  men 
began  to  dispute,  whether  one  Mass  said  for  many  were  of  as  great 
force,  as  particular  Masses  said  for  particular  men.  This  disputation 
hath  brought  forth  an  infinite  multitude  of  Masses.  Concerning 
these  opinions  our  preachers  have  admonished  us,  that  they  do  dis- 
agree from  the  holy  Scriptures,  and  hurt  the  glory  of  the  passion  of 
Clu'ist.  For  the  passion  of  Christ  was  an  oblation  and  satisfaction, 
not  only  for  original  sin,  but  also  for  all  other  sins  ;  as  it  is  written 
in  the  Epistle  to  the  Hebrews  :  "  We  are  sanctified  by  the  oblation 
of  Jesus  Christ  once  made  :"  also,  "  By  one  oblation  he  hath  made 
perfect  for  ever  those  that  are  sanctified."  Heb.  x.   10;   14.     Also 


348  THE    FOURTEENTH    SECTION. 

the  Scripture  teacheth,  that  we  are  justified  before  God  through 
faith  in  Christ,  when  we  believe  that  our  sins  are  forgiven  for  Christ 
his  sake.  Now,  if  the  Mass  do  take  away  the  sins  of  the  quick 
and  the  dead,  even  for  the  work's  sake  that  is  done,  then  justifica- 
tion cometh  by  the  work  of  Masses,  and  not  by  faith  ;  which  the 
Scripture  cannot  away  withal.  But  Christ  commandeth  us  "  to  do 
it  in  remembrance  of  himself:"  Luke  xxii.  19.  therefore  the  Mass 
is  instituted,  that  faith,  in  them  which  use  the  Sacrament,  may 
remember  what  benefits  it  receiveth  by  Christ,  and  that  it  may  raise 
and  comfort  a  fearful  conscience.  For  this  is  to  remember  Christ, 
to  wit,  to  remember  his  benefits,  and  to  feel  and  perceive  that  they 
be  indeed  exhibited  unto  us.  Neither  is  it  sufficient  to  call  to 
mind  the  history  ;  because  that  the  Jews  also,  and  the  wicked,  can 
do  that.  Therefore  the  Mass  must  be  used  to  this  end,  that  there 
the  Sacrament  may  be  reached  unto  them  that  have  need  of  com- 
fort ;  as  Ambrose  saith,  '  Because  I  do  always  sin,  therefore  I  ought 
always  to  receive  a  medicine.'  And  seeing  that  the  Mass  is  such  a 
communion  of  the  Sacrament,  we  do  observe  one  common  Mass 
every  holy-day,  and  on  other  days,  if  any  will  use  the  Sacrament, 
when  it  is  ofi^ered  to  them  which  desire  it.  Neither  is  this  custom 
newly  brought  into  the  Church.  For  the  ancient  Fathers,  before 
Gregory's  time,  make  no  mention  of  any  private  IMass :  of  the  com- 
mon Mass  they  speak  much.  Chrysostom  saith,  '  that  the  Priest 
did  daily  stand  at  the  altar,  and  call  some  unto  the  Communion,  and 
put  back  others.'  And  by  the  ancient  Canons  it  is  evident  that 
some  one  did  celebrate  the  Mass,  of  whom  other  Elders  and 
Deacons  did  receive  the  body  of  the  Lord.  For  so  the  words  of 
the  Nicene  Canon  do  sound  :  '  Let  the  Deacons  in  their  order,  after 
the  Elders,  receive  the  holy  Communion  of  a  Bishop,  or  of  an  Elder/ 
And  Paul,  concerning  the  Communion,  commandeth,  '  that  one 
tarry  for  another,'  1  Cor.  xi.  33.  that  so  there  may  be  a  common 
participation.  Seeing  therefore  that  amongst  us  the  Mass  hath  the 
example  of  the  Church,  out  of  the  Scripture,  and  the  Fathers,  we 
hope  that  it  cannot  be  disliked ;  especially  for  that  our  public 
ceremonies  are  kept  of  us,  the  most  part,  alike  unto  the  usual  cere- 
monies :  only  the  number  of  Masses  is  not  alike,  the  which,  'by 
reason  of  very  great  and  manifest  abuses,  it  were  certainly  far 
better  to  be  moderated.  'For  in  times  past  also,  in  the  Churches 
whereunto  was  greatest  resort,  it  was  not  the  use  to  have  Mass  said 
every  day;'  as  the  Tripartite  History,  Lib.  9.  Cap.  38.  doth  witness.. 
Again  saith  it,   '  In  Alexandria,  every  fourth  and  sixth  day  of  the 


OF    THE    SUPPER    OF    THE    LORT).  349 

week,  tlie  Scriptures  are  read,  and  the  Doctors  do  interpret  them  : 
and  all  other  things  are  done  also,  except  only  the  yearly  manner 
of  oblation.' 

Also,  Article  2.     Of  Both  kinds  of  the  Sacrament. 

And  forasmuch  as  we  do  celebrate  the  common  Mass,  that  the 
people  may  understand  that  they  also  are  sanctified  through  the 
blood  of  Christ,  and  learn  the  true  use  of  this  ceremony ;  either  part 
of  the  Sacrament  in  the  Supper  of  the  Lord  is  given  to  the  laity  : 
because  the  Sacrament  was  instituted,  not  only  for  a  part  of  the 
Church,  namely  for  Elders,  but  also  for  the  rest  of  the  Church. 
And  therefore  the  people  doth  use  the  Sacrament,  as  Christ  ap- 
pointed it.  And  certainly  Christ  saith,  "  Drink  all  ye  of  this ;" 
Matt.  xxvi.  27.  where  he  saith  manifestly  concerning  the  cup,  that 
all  should  drink.  And  that  no  man  might  cavil,  that  it  doth  only 
appertain  to  the  Priests,  the  ordinance  of  Paul  to  the  Corinthians 
doth  witness,  that  the  whole  Church  did  use  either  part  in  common. 
This  custom  remained  a  long  time,  even  in  the  latter  Churches ; 
neither  is  it  certain,  when,  or  by  what  author,  it  was  changed. 
Cyprian  in  certain  places  doth  witness,  that  the  blood  was  given  to 
the  people  :  for  thus  he  writeth  to  Cornelius  the  Pope  :  '  How  do 
we  teach  or  provoke  them  to  shed  their  blood  in  the  confession  of 
his  name,  if  we  deny  the  blood  of  Christ  to  them  which  are  in  this 
warfare  ?  or  how  shall  we  make  them  fit  for  the  cup  of  martyrdom, 
if  we  do  not  first  admit  them,  by  the  right  of  communication,  to 
drink  in  the  Church  the  cup  of  the  Lord?'  And  Jerome  saith, 
'  The  Priests  do  minister  the  Eucharist,  and  divide  the  blood  of  the 
Lord  to  the  people.'  In  the  Decrees  there  is  a  Canon  of  Pope 
Gelasius,  which  forbiddeth  the  Sacrament  to  be  divided :  these  be 
the  words  ;  *  We  do  understand  that  certain  men,  having  received 
the  portion  of  the  holy  body  only,  do  abstain  from  the  cup  of  the 
holy  blood :  who,  because  that  I  know  not  by  what  superstition  they 
are  taught  to  be  tied  hereunto,  either  let  them  unfeignedly  receive 
the  whole  Sacraments,  or  let  them  be  put  back  from  the  whole 
Sacraments,  because  that  one  and  the  self-same  mystery  cannot  be 
divided  without  great  sacrilege.'  In  the  Tripartite  History  it  is 
written,  in  reprehension  of  Theodosius  the  Emperor,  (whom 
Ambrose  would  not  admit  to  the  Communion  without  repentance, 
because  that  at  Thessalonica  he  had  too  grievously  revenged  the 
death  of  a  few  soldiers  which  were  slain  in  an  uproar,  and  had 
murdered   seven  thousand  citizens ;)  here   saith   Ambrose:     'How 


350  THE    FOURTEENTH    SECTION. 

canst  thou  with  these  hands  I'eceive  the  holy  body  of  the  Lord  ? 
with  what  rashness  canst  thou  take  into  thy  mouth  the  cup  of  that 
holy  blood,'  &c  ?  Therefore  it  is  evident,  that  it  was  the  custom  of 
the  ancient  Church  to  give  either  part  of  the  Sacrament  to  the 
people :  only  a  new  start-up  custom  doth  take  away  one  part  from 
the  people.  Here  we  will  not  dispute,  what  men  are  to  think  con- 
cerning a  received  custom,  contrary  to  the  authority  of  the  Aposto- 
lic Scripture,  contrary  to  the  Canons,  and  contrary  to  the  example 
of  the  Primitive  Church.  For  all  godly  men  do  understand,  that, 
touching  Christian  doctrine,  consciences  are  to  ask  counsel  at 
the  word  of  the  Lord,  and  that  no  custom  is  to  be  allowed  which  is 
contrary  to  the  word  of  God.  And  although,  in  the  Latin  Church, 
custom  hath  changed  the  ancient  manner,  yet  it  doth  not  disallow  or 
forbid  it  :  neither  indeed  ought  human  authority  to  forbid  the 
ordinance  of  Christ,  and  the  most  received  custom  of  the  ancient 
Church.  Therefore  we  have  not  thought  it  good  to  forbid  the  use 
of  the  whole  Sacrament.  And  in  that  ceremony,  which  ought  to  be 
the  covenant  of  mutual  love  in  the  Church,  we  would  not,  contrary 
to  charity,  be  hard  to  other  men's  consciences,  which  had  rather  use 
the  whole  Sacrament ;  neither  did  we  think,  that  any  cruelty  should 
be  exercised  in  that  matter  :  but  so  much  as  in  us  lieth,  together  with 
the  ceremony,  we  have  restored  the  holy  doctrine  touching  the  fruit 
of  the  ceremony,  that  the  people  may  understand  how  the  Sacra- 
ment is  laid  before  them,  to  comfort  the  consciences  of  them  that 
do  ■  repent.  This  doctrine  doth  allure  the  godly  to  the  use  and 
reverence  of  the  Sacrament.  For  not  only  the  ceremony  was 
before  maimed,  but  also  the  chief  doctrine,  touching  the  fruit 
thereof,  was  utterly  neglected.  And  peradventure  the  maiming  of 
the  ceremony  did  signify,  that  the  Gospel  touching  the  blood  of 
Christ  (that  is,  the  benefit  of  Christ  his  death)  was  obscured. 
Now,  by  the  benefit  of  God,  the  pure  doctrine  concerning  faith, 
together  with  this  ceremony,  is  renewed  and  restored. 

This  Article  we  find  placed  elsewhere  in  the  First  Place,  amongst 
those  wherein  the  Abuses  which  are  changed  are  reckoned,  after 
this  manner  : — 

Of  Both  Kinds. 

Either  kind  of  the  Sacrament  in  the  Lord's  Supper  is  given  to 

the  laity,  because  that  this  custom  hath  the  commandment  of  the 

Lord,  "Drink  all  ye  of  this:"  Matt.  xxvi.  27.  where  Christ  doth 

manifestly   command    concerning  the    cup,    that   all   should    drink. 


OF    THK    SUri'ER    OF    THE    LORD.  351 

And  that  no  man  might  cavil,  that  it  doth  only  appertain  to  the 
Priests,  the  example  of  Paul  to  the  Corinthians  doth  witness,  that 
the  whole  Church  did  use  either  part  in  common.  1  Cor.  xi.  28. 
This  custom  remained  a  long  time,  even  in  the  latter  Churches ; 
neither  is  it  certain,  W'hen,  or  by  what  author,  it  was  changed. 
Cyprian  in  certain  places  doth  witness,  that  the  blood  was  given 
to  the  people :  the  same  thing  doth  Jerome  testify,  saying,  '  The 
Priests  do  minister  the  Sacrament,  and  distribute  the  blood  of 
Christ  to  the  people.'  Yea,  Gelasius  the  Pope  commandeth,  that 
the  Sacrament  be  not  divided.  D'tst.  2.  De  Consecr.  Cap.  Com- 
perimus.  Only  a  new  custom,  brought  in  of  late,  doth  otherwise. 
But  it  is  manifest  that  a  custom,  brought  in  contrary  to  the  com- 
mandments of  God,  is  not  to  be  allowed,  as  the  Canons  do  witness  : 
Dist.  8.  C((p.  Veritate ;  with  that  which  foUoweth.  Now  this 
custom  is  received,  not  only  against  the  Scripture,  but  also  against 
the  ancient  Canons,  and  the  example  of  the  Church.  Therefore  if 
any  had  rather  use  both  parts  of  the  Sacrament,  they  were  not  to 
be  compelled  to  do  otherwise  with  the  offence  of  their  conscience. 
And  because  that  the  parting  of  the  Sacrament  doth  not  agree 
with  the  institution  of  Christ,*  we  use  to  omit  that  procession 
which  hitherto  hath  been  in  use. 

X. — From  the  Confession  of  Saxony. 
Article  14.      Of  the  Holy  Supper  of  the  Lord. 

Both  Baptism  and  the  Supper  of  the  Lord  are  pledges  and  testi- 
monies of  grace,  as  was  said  before ;  which  do  admonish  us  of  the 
promise,  and  of  our  w"hole  redemption,  and  do  shew  that  the 
benefits  of  the  Gospel  do  pertain  to  every  one  of  those  that  use 
these  ceremonies.  But  yet  here  is  the  difference  :  by  Baptism 
every  one  is  ingrafted  into  the  Church ;  but  the  Lord  would  have 
the  Supper  of  the  Lord  to  be  also  the  sinew  of  the  public  congrega- 
tion, &c.  The  rest  that  folloiceth,  pertaineth  to  the  Ffteenth  Sec- 
tion, till  you  come  to  these  words  that  follow  : —  Even  as  also  in  the 
very  words  of  the  Supper  there  is  a  promise  included ;  seeing  he 
commandeth  that  the  death  of  the  Lord  should  be  shewed  forth, 
and  this  Supper  distributed,  till  he  come.  1  Cor.  xi.  26. 

That  therefore  we  may  use  this  Sacrament  with  the  greater 
reverence,  let  the  true  causes  of   the  institution  thereof   be  well 

*  This  verily  is  one  cause  why  the  carrying  about  of  the  Sacrament  is  con- 
demned :  yet  neither  the  only  cause,  nor  the  chiefest. 


352  THE    FOURTEENTH    SECTION. 

weighed ;  which  pertain  to  the  pubUc  Congregation,  and  to  the 
comfort  of  every  one.  The  first  cause  is  this  :  The  Son  of  God 
will  have  the  voice  of  his  Gospel  to  sound  in  a  public  congregation, 
and  such  an  one  as  is  of  good  behaviour.  The  bond  of  this  congre- 
gation he  will  have  this  receiving  to  be,  which  is  to  be  done  with 
great  reverence,  seeing  that  there  a  testimony  is  given  of  the 
wonderful  conjunction  betwixt  the  Lord  and  the  receivers  :  of  which 
reverence  Paul  speaketh,  saying,  "  He  that  receiveth  unworthily, 
shall  be  guilty  of  the  body  and  blood  of  the  Lord."  1  Cor.  xi.  27. 
Secondly,  He  vnW  have  both  the  sermon,  and  the  ceremony  itself, 
to  be  profitable,  both  for  the  preservation,  and  also  for  the  propaga- 
tion, of  the  memory  of  his  passion,  resurrection,  and  benefits. 
Thirdly,  He  will  have  every  receiver  to  be  singularly  confirmed  by 
this  testimony,  that  he  may  assure  himself  that  the  benefits  of  the 
Gospel  do  pertain  to  him,  seeing  that  the  sermon  is  common  :  and 
by  this  testimony,  and  by  this  receiving,  he  sheweth  that  thou 
art  a  member  of  his,  and  that  thou  art  washed  in  his  blood,  and 
that  he  doth  make  this  covenant  with  thee,  "Abide  in  me,  and  I  in 
you  :'*  John  xv.  4.  also,  "  I  in  them,  and  they  in  me."  John  xvii. 
23.  Fourthly,  he  will  have  this  public  receiving  to  be  a  confession, 
whereby  thou  mayest  shew  what  kind  of  doctrine  thou  dost 
embrace,  and  to  what  company  thou  dost  join  thyself.  Also, 
he  will  have  us  to  give  thanks,  publicly  and  privately,  in  this  very 
ceremony,  to  God  the  eternal  Father,  and  to  the  Son,  and  to  the 
Holy  Ghost,  both  for  other  benefits,  and  namely  for  this  infinite 
benefit  of  our  redemption  and  salvation.  Also,  he  will  that  the 
members  of  the  Church  should  have  a  bond  of  mutual  love  among 
themselves.  Thus  we  see  that  many  ends  do  meet  together.  By 
the  remembrance  of  these  weighty  causes,  men  are  invited  to  the 
reverence  and  use  of  the  Sacrament:  and  we  teach  how  the  use 
may  be  profitable.  We  do  plainly  condemn  that  monstrous  error 
of  the  Monks,  who  have  written,  that  the  receiving  doth  deserve 
remission  of  sins,  and  that  for  the  work's  sake,  without  any  good 
motion  of  him  that  useth  it.  This  Pharisaical  imagination  is  con- 
trary to  that  saying,  "  The  just  shall  live  by  his  faith."  Hab.  ii.  4. 
Therefore  we  do  thus  instruct  the  Church,  that  they  which  will 
approach  to  the  Supper  of  the  Lord,  must  bring  repentance  or 
conversion  with  them ;  and,  having  their  faith  now  kindled,  must 
here  seek  the  confirmation  of  this  faith,  in  the  consideration  of  the 
death,  and  resurrection,  and  benefits  of  the  Son  of  God :  because 
that  in  the  use  of  this  Sacrament,  there  is  a  witness  borne,  which 


OK  THK  Sri'PER  OF  THE  LORD.  353 

declareth  that  the  benefits  of  the  Son  of  God  do  pertain  to  thee 
also ;  and  there  is  a  witness,  that  he  joineth  thee  as  a  member  to 
himself,  and  that  he  is  in  thee.*  as  he  said,  "  I  in  them,"  &c.  John 
xvii.  23.  Therefore  we  give  counsel,  that  men  do  not  think  that 
their  sins  be  forgiven  them  for  this  work's  sake,  or  for  this  obe- 
dience ;  but  that  in  a  sure  confidence  they  behold  the  death  and 
merit  of  the  Son  of  God,  and  his  resurrection,  and  assure  them- 
selves that  their  sins  are  forgiven  for  his  sake,  and  that  he  will  have 
this  faith  to  be  confirmed  by  this  admonition  and  testimony.  When 
as  faith,  comfort,  joy  of  conscience,  and  thanksgiving,  do  after  this 
sort  increase,  the  receiving  is  profitable.  Neither  are  any  admitted 
to  the  Communion,  except  they  be  first  heard,  and  absolved  f  of  the 
Pastor,  or  his  fellow-Ministers.  In  this  trial  the  ruder  sort  are 
asked,  and  oftentimes  instructed,  touching  the  whole  doctrine ;  and 
then  is  absolution  published. 

Also  men  are  taught,  that  Sacraments  are  actions,  instituted  of 
God ;  and  that  without  the  use,  whereunto  they  are  ordained,  the 
things  themselves  are  not  to  be  accounted  for  a  Sacrament :  but 
that,  in  the  use  appointed,  Christ  is  present  in  this  Communion,  truly 
and  substantially,  +  and  the  body  and  blood  of  Christ  indeed  given 
to  the  receivers :  that  Christ  doth  witness  that  he  is  in  them,  and 
doth  make  them  his  members ;  §  and  that  he  doth  wash  them 
in  his  blood,  as  Hilary  also  saith,  '  These  things,  being  eaten  and 
drunk,  do  cause,  both  that  we  may  be  in  Christ,  and  that  Christ 
may  be  in  us. 

Moreover,  in  the  ceremony  itself,  we  observe  the  usual  order  of 
the  whole  ancient  Church,  both  Latin  and  Greek.  We  use  no 
private  Masses,  that  is,  such  wherein  the  body  and  blood  of  Christ 
was  not  distributed  :    as  also  the  ancient  Church,  for  many  years 

*  This  we  admit,  toucliing  the  spiritual  efficacy,  not  concerning  the  very 
essence  of  the  flesh :  the  which  is  now  in  heaven  and  nowhere  else  ;  as  hath 
been  before  shewed  in  the  first  observation  upon  the  Confession  of  Augsburg. 

f  This  we  allow,  as  being  understood  of  catechizing,  or  instruction.  As  for 
private  Absolution,  how  far  we  think  it  to  be  required,  it  hath  been  shewed  of 
us  heretofore,  namely  in  the  Eighth  Section,  and  first  observation,  both  upon 
this,  and  also  upon  the  Confession  of  Bohemia. 

X  See  the  first  and  second  observation  upon  the  Confession  of  Augsburg. 

§  Both  these  also  we  do  embrace,  as  is  contained  in  the  word  of  God ; 
namely  so,  that  this  whole  dwelling  be  by  his  powir  and  efficacy,  and  that  the 
flesh  of  Christ  be  communicated  unto  us,  yet  after  a  spiritual  and  mystical 
manner:  as  hath  been  declared  of  us  before,  both  in  the  Confession  of 
Bohemia,  and  of  Augsburg. 

2  A 


354  THE    FOURTEENTH    SECTION, 

after  the  Apostles'  times,  had  no  such  Masses ;  as  the  old  descrip- 
tions, which  are  to  be  found  in  Dionysius,  Epiphanius,  Ambrose, 
Augustine,  and  others,  do  shew.  And  Paul  doth  command,  that  the 
Communion  should  be  celebi'ated  when  many  do  meet  together. 
1  Cor.  xi.  33.  Therefore  in  the  public  congregation,  and  such 
as  is  of  good  behaviour,  prayers  and  the  Creed  are  rehearsed  or 
sung,  and  lessons,  appointed  usually  for  holy-days,*  are  read. 
After  that,  there  is  a  Sermon  of  the  benefits  of  the  Son  of  God, 
and  of  some  part  of  doctrine,  as  the  order  of  time  doth  minister  an 
argument.  Then  the  Pastor  doth  rehearse  a  thanksgiving,  and  a 
prayer  for  the  whole  Church,  for  them  that  are  in  authority,  and  as 
the  present  necessity  requireth  :  and  he  prayeth  to  God,  that,  for  his 
Son's  sake,  whom  he  would  have  to  be  made  a  sacrifice  for  us, 
he  would  forgive  us  our  sins,  and  save  us,  and  gather  and  preserve 
a  Church.  Then  he  rehearseth  the  words  of  Christ,  concerning 
the  institution  of  the  Supper ;  and  he  himself  taketh,  and  distribu- 
teth  to  the  receivers,  the  whole  Sacrament :  who  come  reverently 
thereunto,  being  before  examined  and  absolved  ;  and  there  they  join 
theirs  with  the  public  prayers.  In  the  end  they  do  again  give 
thanks.  All  men,  which  are  not  altogether  ignorant  of  antiquity, 
do  know  that  this  rite,  and  this  Communion,  doth  for  the  most  part 
agree  with  the  writings  of  the  Apostles,  and  with  the  custom  of  the 
ancient  Church,  even  almost  to  Gregory's  time.  Which  thing 
being  so,  the  custom  of  our  Churches  is  to  be  approved,  not  to  be 
disallowed :  but  our  adversaries,  misliking  our  custom,  do  defend 
many  errors,  some  more  foul  and  gross,  others  coloured  with  new 
deceit. 

Many  heretofore  have  written,  that  in  the  Mass  there  is  an 
oblation  made  for  the  quick  and  the  dead  ;  and  that  it  doth  deserve 
remission  of  sins,  both  for  him  that  maketh  it,  and  for  others,  even 
for  the  work's  sake.  And  this  persuasion  of  very  many  was,  and 
yet  is,  like  unto  that  of  the  Pharisees,  and  the  Heathen.  For  after 
the  same  manner  the  Pharisees  and  the  Heathen  did  dream,  that 
they,  for  the  work's  sake,  did  deserve,  for  themselves  and  for  others, 
remission  of  sins,  peace,  and  many  other  good  things.  Or  although 
those,  which  were  not  so  blind,  did  speak  more  modestly,  and  say 
that  they  did  deserve,  but  not  without  the  good  intention  of  the 
sacrificcr ;  yet  they  imagined  that  those  sacrifices  were  merits,  and  a 

*  How  far  we  <lo  Jillow  this  distribution  of  tlie  Holy  Scripture,  look  in  the 
first  observation  upon  the  Confession  of  Bohemia,  the  First  Section. 


OF  THE  SUPPER  OF  THF,  LORU.  355 

ransom.  By  reason  of  tliis  opinion  there  were  a  multitude  of  sacri- 
fices, and  the  crafty  means  of  gain  were  increased.  Such  is  the 
merchandise  of  Masses,  and  the  profanation  of  the  Lord's  Supper, 
almost  throughout  the  whole  world.  But  God  will  have  corrupt 
kinds  of  worship  to  be  reproved  and  abolished.  Therefore  we  do 
simply  and  indeed  propound  the  voice  of  God,  which  doth  condemn 
those  errors  ;  and  with  all  our  heart  we  affirm  before  God,  and  the 
whole  Church  in  heaven  and  in  earth,  that  there  was  one  only  sacri- 
fice propitiatory,  or  whereby  the  wrath  of  the  eternal  Father  against 
mankind  is  pacified,  to  wit,  the  whole  obedience  of  the  Son  of  God, 
our  Lord  Jesus  Christ,  who  was  crucified  and  raised  up  again. 
This  is  that  only  "  Lamb,  which  taketh  away  the  sins  of  the  world." 
John  i.  29.  Of  this  only  sacrifice  it  is  said,  "  By  one  only  sacrifice 
he  made  perfect  for  ever  those  that  are  sanctified."  Heb.  x.  14. 
And  this  sacrifice  is  applied  to  every  one,  by  their  own  faith,  when 
they  hear  the  Gospel,  and  use  the  Sacraments :  as  Paul  saith, 
"  Whom  God  hath  set  forth  to  be  a  reconciliation  through  faith  in 
his  blood."  Rom.  iii.  25.  And  Habakkuk,  "The  just  shall  live  by 
his  faith."  Hab.  ii.  4.  And  Peter,  "  Being  sanctified  by  the  Spirit, 
unto  obedience,  and  sprinkling  of  the  blood  of  Jesus  Christ."  1  Pet. 
i.  2.  Other  Sacraments  in  the  Old  Testament  were  typical ;  whereof 
we  shall  speak  more  at  large  in  their  place  :  and  they  did  not  deserve 
any  remission  of  sins.  And  all  the  righteousnesses  of  holy  men  at 
all  times,  were,  are,  and  shall  be  sacrifices  of  praise ;  which  do  not 
deserve  remission,  either  for  them  that  ofi'er  them,  or  for  others. 
But  they  are  services  which  every  one  ought  to  perform  ;  and  are 
acceptable  to  God  for  the  Mediator,  and  our  High  Priest  the  Son  of 
God,  his  sake  :  as  it  is  said,  "  By  him  we  offer  the  sacrifice  of  praise 
always  to  God."  Heb.  xiii.  15. 

That  this  is  an  unchangeable  and  eternal  truth,  it  is  most  mani- 
fest. And  whereas  cei"tain  fragments,  which  they  call  the  Canons 
of  the  Mass,  are  alleged  against  this  so  clear  light  of  the  truth, 
it  is  also  manifest  that  the  Greek  and  Latin  Canons  are  very  unlike 
the  one  to  the  other  ;  and  that  the  Greek  Canons  do  disagree  among 
themselves  in  the  most  weighty  matter ;  and  that  in  the  Latin  Canon 
many  jaggs  and  pieces  were  by  little  and  little  patched  together  of 
ignorant  authors.  The  ancient  Church  doth  use  the  names  of 
Sacrifice  and  Oblation :  but  thereby  it  understandeth  the  whole 
action,  prayers,  reception,  remembrance,  faith,  confession,  and 
thanksgiving.  This  whole  inward  and  outward  action,  in  every  one 
that  is  turned  to  God,  and  in  the  whole  Church,  is  indeed  a  sacrifice 

2  A  2 


356  .  THE    FOURTEENTH    SECTION. 

of  praise  or  thanksgiving,  and  a  reasonable  service.  And  wlien  the 
Lord  saith,  "The  true  worshippers  shall  worship  the  Father  in  spirit 
and  in  truth,"  John  iv.  23.  he  affirmeth  that  in  the  New  Testament 
outward  sacrifices  are  not  commanded  ;  which  of  necessity  should  be 
made,  although  there  were  no  motions  of  the  Holy  Ghost  in  the 
heart :  as  in  the  Law  it  was  necessary  that  the  ceremony  of  the 
Passover  should  be  kept.  But  touching  the  Supper  of  the  Lord, 
it  is  said,  "  Let  every  man  examine  himself,"  &c.  1  Cor.  xi.  28. 
So  the  Supper  of  the  Lord  doth  profit  him  that  useth  it,  whenas  he 
bringeth  with  him  repentance  and  faith ;  and  another  man's  work 
doth  nothing  at  all  profit  him. 

Furthermore,  concerning  the  dead,  it  is  manifest  that  all  this 
shew  is  repugnant  to  the  words  of  the  institution  of  the  Supper, 
wherein  it  is  said,  "Take  ye,  eat  ye,"  &c.  Mark  xiv.  22.  "Do  ye 
this  in  remembrance  of  me."  Luke  xxii.  19.  What  doth  this  apper- 
tain to  the  dead,  or  to  those  that  be  absent  ?  And  yet  in  a  great 
part  of  Europe,  many  Masses  are  said  for  the  dead  :  also  a  great 
number,  not  knowing  what  they  do,  do  read  Masses  for  a  reward. 
But  seeing  that  all  these  things  are  manifestly  wicked,  (to  wit,  to 
offer,  as  they  speak,  to  the  end  that  they  may  deserve  for  the  quick 
and  the  dead ;  or  for  a  man  to  do  he  knoweth  not  what,)  they  do 
horribly  sin,  that  retain  and  defend  these  mischievous  deeds.  And 
seeing  that  this  ceremony  is  not  to  be  taken  for  a  Sacrament  without 
the  use  whereunto  it  was  ordained,  what  manner  of  idol-worship  is 
there  used,  let  godly  and  learned  men  consider.  Also  it  is  a  mani- 
fest profanation,  to  carry  about  part  of  the  Supper  of  the  Lord,  and 
to  adore  it ;  where  a  part  is  utterly  transferred  to  an  use  clean  con- 
trary to  the  first  institution  :  when  as  the  text  saith,  "  Take,  eat ;" 
Mark  xiv.  22.  and  this  shew  is  but  a  thing  devised  of  late.  To 
conclude,  what  be  the  manners  of  many  Priests  and  Monks  in  all 
Europe,  which  have  no  regard  of  this  saying,  "  Let  every  man 
examine  himself :"  also,  "  Whosoever  taketh  it  unworthily,  shall  be 
guilty  of  the  body  and  blood  of  the  Lord?"  1  Cor.  xi.  27,  28. 
Every  man  of  himself  doth  know  these  things. 

Now,  although  the  chief-priests  and  hypocrites,  who  seek  delu- 
sions to  establish  these  evils,  do  scoff  at  these  complaints  ;  yet  it  is 
most  certain  that  God  is  grievously  offended  with  these  wicked 
deeds,  as  he  was  angry  with  the  people  of  Israel  for  their  profan- 
ations of  the  sacrifices.  And  we  do  see  evident  examples  of  wrath  ; 
to  wit,  the  ruins  of  so  many  kingdoms,  the  spoil  and  waste  that  the 
Turks  do  make  in  the  world,  the  confusions  of  opinions,  and  many 


OF  THE  SUPPER  OF  THE  LORD.  357 

most  lamentable  dissipations  of  Churches,  liut,  O  Son  of  God, 
Lord  Jesus  Christ,  which  wast  crucified  and  raised  up  again  for  us  ; 
thou  which  art  the  High  Priest  of  the  Church :  with  true  sighs  we 
beseech  thee,  that,  for  thine  and  thy  eternal  Father's  glory,  thou 
wouldest  take  away  idols,  errors,  and  abominations.  And,  as  thou 
thyself  didst  pray.  Sanctify  us  with  thy  truth,  and  kindle  the  light 
of  thy  Gospel,  and  true  invocation,  in  the  hearts  of  many ;  and  bow 
our  hearts  to  true  obedience,  that  we  may  thankfully  praise  thee  in 
all  eternity  !  The  greatness  of  our  sins,  which  the  profanation  of 
the  Supper  of  the  Lord  these  many  years  hath  brought  forth,  doth 
surpass  the  eloquence  of  angels  and  men  ! 

We  are  herein  the  shorter,  seeing  that  no  words  can  be  devised 
sufficient  to  set  out  the  greatness  of  this  thing ;  and  in  this  great 
grief  we  beseech  the  Son  of  God,  that  he  would  amend  these  evils  ; 
and  also,  for  a  further  declaration,  we  offer  ourselves  to  them  that 
will  hear  it.  But  in  this  question  we  see  that  to  be  chiefly  done, 
which  Solomon  saith,  "  He  that  singeth  songs  to  a  wicked  heart,  is 
like  him  that  poureth  vinegar  upon  nitre."  Prov.  xxv.  20.  Our 
adversaries  know,  that  these  persuasions  of  their  sacrifice  are  the 
sinews  of  their  power  and  riches :  therefore  they  will  hear  nothing 
that  is  said  against  it.  Some  of  them  do  now  learn  craftily  to 
mitigate  these  things,  and  therefore  they  say.  The  oblation  is  not  a 
merit,  but  an  application  :  they  deceive  in  words,  and  retain  still 
the  same  abuses.  But  we  said  before,  that  every  one  doth  by  faith 
apply  the  sacrifice  of  Christ  to  himself,  both  when  he  heareth  the 
Gospel,  and  then  also,  when  he  useth  the  Sacraments  :  and  it  is 
written,  "  Let  every  man  examine  himself."  1  Cor.  xi.  28.  There- 
fore Paul  doth  not  mean,  that  the  ceremony  doth  profit  another  that 
doth  not  use  it.  And  the  Son  of  God  himself  did  offer  up  himself, 
going  into  the  holy  of  holies,  that  is,  into  the  secret  counsel  of  the 
Divinity,  seeing  the  will  of  the  eternal  Father,  and  bearing  his  great 
wrath,  and  understanding  the  causes  of  this  wonderful  counsel. 
These  weighty  things  are  meant,  when  the  text  saith,  "  He  offered 
himself :"  Heb.  ix.  26.  and  when  it  saith,  "  He  will  make  his  soul 
an  offering  for  sin."  Isa.  liii.  10.  Now,  therefore,  what  do  the 
Priests  mean,  who  say  that  they  offer  up  Christ  ?  And  yet  anti- 
quity never  spake  after  this  manner.  But  they  do  most  grievously 
accuse  us.  They  say,  that  we  do  take  away  the  continual  sacrifice, 
as  did  Antiochus,  who  was  a  type  of  Antichrist.  We  answered 
beft)re,  that  we  do  retain  the  whole  ceremony  of  the  Apostolic 
Church  :  and  this  is  tlie  continual  sacrifice,  that  the  sincere  doctrine 


358  THE    FOURTEKNTH    SECTION. 

of  the  Gospel  should  be  heard,  that  God  should  be  truly  invocated  : 
to  conclude,  as  the  Lord  saith,  it  is  "  to  worship  the  Father  in  spirit 
and  in  truth  :"  John  iv.  23.  we  do  also  herein  comprehend  the  true 
use  of  the  Sacraments.  Seeing  that  we  do  retain  all  these  things 
faithfully,  we  do  with  great  reverence  retain  the  continual  sacrifice  : 
they  do  abolish  it,  who  many  ways  do  corrupt  true  invocation,  and 
the  very  Supper  of  the  Lord ;  who  command  us  to  invocate  dead 
men ;  who  set  out  Masses  to  sale ;  who  boast,  that  by  their  oblation 
they  do  merit  for  others;  who  do  mingle  many  mischievous  errors 
with  the  doctrine  of  repentance  and  remission  of  sins  ;  who  will 
men  to  doubt,  when  they  repent,  whether  they  be  in  favour;  who 
defile  the  Church  of  God  with  filthy  lusts  and  idols.  These  men 
be  like  unto  Antiochus,  and  not  we,  who  endeavour  to  obey  the 
Son  of  God,  who  saith,  "  If  any  man  loveth  me,  he  will  keep  my 
word."  John  xiv.  23. 

Article  15.      Of  the  Use  of  the  whole  Saci^ament. 

Let  sophistry  be  removed  from  the  judgments  of  the  Church. 
All  men  know  that  the  Supper  of  the  Lord  is  so  instituted,  that  the 
whole  Sacrament  may  be  given  to  the  people ;  as  it  is  written, 
"  Drink  all  ye  of  this."  Matt.  xxvi.  27.  Also  the  custom  of  the 
ancient  Church,  both  Greek  and  Latin,  is  well  known.  Therefore 
we  must  confess  that  the  forbidding  of  one  part  is  an  unjust  thing. 
It  is  great  injury  to  violate  the  lawful  testament  of  men  ;  why  then 
do  the  Bishops  violate  the  Testament  of  the  Son  of  God,  which  he 
hath  sealed  with  his  own  blood  ?  But  it  is  to  be  lamented  that 
certain  men  should  be  so  impudent,  as  to  feign  sophistry  against 
this  so  weighty  an  argument,  that  they  may  establish  their  pro- 
hibition ;  the  refutation  of  whom,  the  matter  being  so  clear  and  evi- 
dent, we  do  omit. 

In  another  place  this  Article  is  not  distinguished  from  that  which 
went  before,  but  is  thus  joined  with  it : — To  conclude,  we  must  also 
speak  in  few  things  of  the  use  of  the  whole  Sacrament.  Let  sophis- 
try be  removed,  &c. 

XI. — From  the  Confession  of  Wirtemburg. 

Chapter  19.     Of  the  Eucharist. 

"We  believe  and  confess  that  the  Eucharist   (for  so  it  pleased  our 

forefathers  to  call  the  Supper  of  the  Lord)  is  a  Sacrament,  instituted 

of  Christ  himself,  and  that  the  use  thereof  is  commended  to  the 

Church,  even  to   the  latter  end    of  the  world.     But    because   the 


OF  THK  SUPPER  OF  THE  LORD.  359 

substance  is  one  thing,  and  the  use  thereof  another  thing,  therefore 
we  will  speak  of  these  in  order. 

Touching  the  substance  of  the  Eucharist,  we  thus  think  and 
teach ;  that  the  true  body  of  Christ,  and  his  true  blood,  is  distributed 
in  the  Eucharist  :*  and  we  refute  them  that  say,  that  the  bread  and 
wine  of  the  Eucharist  are  only  signs  of  the  absent  body  and  blood 
of  Christ.f  Also  we  believe  that  the  omnipotency  of  God  is  so 
great,  that  in  the  Eucharist  he  may  either  annihilate  the  substance  of 
bread  and  wine,  or  else  change  them  into  the  body  and  blood  of 
Christ :  +  but  that  God  doth  exercise  this  his  absolute  omnipotency 
in  the  Eucharist,  we  have  no  certain  word  of  God  for  it ;  and  it  is 
evident,  that  the  ancient  Church  was  altogether  ignorant  of  it.  For 
as  in  Ezekiel,  where  it  is  said  of  the  City  of  Jerusalem,  described 
on  a  tile,§  "  This  is  Jeinsalem,"  it  was  not  necessary  that  the  sub- 
stance of  the  tile  should  be  changed  into  the  substance  of  the  city  of 
Jerusalem  ;  so  when  it  is  said  of  the  bread,  "  This  is  my  body,"  it  is 
not  necessary  that  the  substance  of  bread  should  be  changed  into  the 
substance  of  the  body  of  Christ.     But  for  the  truth  of  the   Sacra- 


*  Look  before  in  the  first  observation  upon  the  Confession  of  Augsburg. 

f  We  do  believe,  out  of  the  word  of  God,  and  by  the  perpetual  and  evident 
agreement  of  the  whole  ancient  and  true  Church,  that  the  body  of  Christ  hath 
always  been,  is,  and  shall  be,  circumscribed  and  local.  Wherefore,  as,  when  he 
lived  upon  the  earth,  he  was  nowhere  else,  so  now  also,  being  above  in  heaven, 
he  is  there,  and  nowhere  else,  in  his  substance,  as  Vigilius  plainly  affirmeth 
against  Eutiches.  Yet,  for  all  that,  we  do  not  affirm  that  the  very  body  of 
Christ  is  only  or  simply  absent,  or  that  the  bread  and  wine  are  only  simple  and 
naked  signs,  or  bare  pictures,  or  nothing  else  but  certain  tokens  of  Christian 
profession.  For  in  such  sense  is  there  one  only  action  of  the  holy  Supper,  that 
yet  notwithstanding  it  should  be  partly  corporal,  and  celebrated  upon  the  earth, 
(in  which  respect  we  doubt  not  to  say  that  Christ's  body  is  as  far  distant  from 
us,  as  heaven  is  from  the  earth;)  partly  heavenly,  the  mind  and  faith  lifting  up 
the  heart  unto  God,  (in  the  which  respect  we  acknowledge,  that  the  body  of 
the  Lord  is  present  in  the  Supper  to  our  mind  and  faith.)  But  that  they  be 
bare  and  naked  signs,  how  can  we  possibly  affirm,  which  so  often  and  so  evi- 
dently have  insisted  upon  this,  that  the  things  signified  are  no  less  certainly 
given  unto  the  mind,  than  the  signs  themselves  unto  the  body  ? 

\  We  see  not  how  God  may  be  said  to  be  able  to  do  that  which  is  manifestly 
repugnant  to  his  own  will,  concerning  the  everlasting  truth  of  Christ's  body,  as 
it  hath  been  opened  unto  us  in  the  word  of  God. 

§  For  a  tile,  the  old  translation  reads  the  outside  of  a  icall,  apparently  mistak- 
ing later,  in  the  Latin,  for  latus.  But  neither  is  the  original  Confession  free 
from  error;  for  the  words  "  This  is  Jerusalem,"  are  not  applied  to  the  emblem 
of  the  tile  in  ch.  iv,  but  to  that  of  tJie  hair  in  ch.  v,  of  Ezekiel. — Editor. 


360  THE    FOURTEENTH    SECTION. 

ment*  it  is  sufficient,  that  the  body  of  Christ  is  indeed  present  with 
the  bread.  And  indeed  the  very  necessity  of  the  truth  of  the  Sacra- 
ment doth  seem  to  require,  that  true  bread  should  remain,  with  the 
true  presence  of  the  body  of  Christ.  For  as  to  the  truth  of  the 
Sacrament  of  Baptism  it  is  necessary  that,  in  the  use  thereof,  there 
should  be  water,  and  that  true  water  should  remain  ;  so  it  is  neces- 
sary in  the  Lord's  Supper,  that  there  should  be  bread  in  the  use 
thereof,  and  that  true  bread  should  remain  :  whereas,  if  the  sub- 
stance of  bread  were  changed,  we  should  have  no  proof  of  the  truth 
of  the  Sacrament.  Whereupon  both  Paul,  and  also  the  ancient 
Ecclesiastical  Writers,  do  call  the  bread  of  the  Eucharist,  even  after 
consecration,  bread.  "  Let  a  man  examine  himself,  and  so  let  him 
eat  of  that  bread,"  &c.  And,  "  Whosoever  shall  eat  this  bread,  and 
drink  this  cup  of  the  Lord,  unworthily,"  &c.  1  Cor.  xi.  27,  28.  And 
Augustine,  in  his  Se)-mon  to  Young  Children,  saith  :  '  That  which 
you  have  seen,  it  is  the  bread  and  the  cup;  the  which  thing  also 
your  eyes  do  witness  unto  you :  but  that  vv^hich  your  faith  desireth 
to  learn,  is  this ;  the  bread  is  the  body  of  Christ,  the  cup  is  his 
blood.' 

Now,  as  touching  the  use  of  the  Eucharist .  first,  although  we 
do  not  deny,  but  that  whole  Christ  is  distributed,  as  well  in  the 
bread  as  in  the  wine  of  the  Eucharist  ;t  yet  we  teach  that  the  use 
of  either  part  ought  to  be  common  to  the  whole  Church.  For  it  is 
evident,  that  Christ,  being  nothing  at  all  terrified  by  any  dangers, 
which  afterward  human  superstition  invented,  or  by  other  devices, 
gave  unto  his  Church  both  parts  to  be  used.  Also  it  is  evident,  that 
the  ancient  Church  did  use  both  parts  for  many  years  :  and  certain 
writers  do  clearly  witness,  that  they  which  do  receive  bread  alone, 
do  not  receive  the  whole  Sacrament  sacramentally,  (for  so  they 
speak  ;)  and  that  it  is  not  possible  to  divide  one  and  the  selfsame 

*  The  truth  of  the  Sacrament  we  affirm  wholly  to  consist  in  this,  that  there 
be  not  any  vain  signification  of  the  signs ;  hut  tliat  that  which  is  signified  by 
them  unto  the  body,  be  indeed  given  unto  the  mind  to  be  received  by  faith  :  as 
liath  more  fully  been  spoken  heretofore,  in  the  first  observation  iijion  the  Con- 
fession of  Augsburg. 

f  But  we  say,  by  the  institution  of  God,  that  his  body,  by  the  delivering  of 
the  bread,  is  given  unto  us  as  true  meat;  and  that  his  blood,  by  the  pouring  of 
the  wine,  is  given  unto  us  as  distinctly  as  true  drink  :  yet  both  of  them  to  be 
received  with  the  mind  and  with  faith,  and  not  with  the  mouth.  Notwith- 
standing, that  by  this  dispensation  (which  in  respect  of  the  thing  signified  is 
distinctly  made,  and  in  regard  of  the  signs  themselves  severally  distributed) 
ncthiug  is  divided  in  the  humanity  of  Christ. 


Off    THE    SUPPER    OP    THE    LORD.  361 

mystery,  without  great  sacrilege.  Wherefore  we  think  that  the 
use  of  both  parts  is  indeed  CathoUc  and  Apostohc,  and  that  it  is  not 
lawful  for  any  man,  at  his  pleasure,  to  change  this  institution  of 
Chnst,  and  a  ceremony  of  such  continuance  in  the  ancient  and  true 
Church,  and  to  take  away  from  the  Laity,  as  they  call  them,  one 
part  of  the  Eucharist.  And  it  is  to  be  marvelled  at,  that  they  who 
profess  themselves  to  defend  the  ceremonies  of  the  ancient  Church, 
should  so  far  swerve  from  the  ancient  Church  in  this  point.  More- 
over, seeing  that  the  word  Sacrifice  is  very  large,  and  doth  gene- 
rally signify  a  holy  worship ;  we  do  willingly  grant,  that  the  true 
and  lawful  use  of  the  Eucharist  may  in  this  sense  be  called  a  Sacri- 
fice :  howbeit  the  Eucharist,  according  to  the  institution  of  Christ, 
is  so  celebrated,  that  therein  the  death  of  Christ  is  shewed  forth, 
and  the  Sacrament  of  the  body  and  blood  of  Christ  is  distributed  to 
the  Cliurch ;  and  so  it  is  truly  called  an  applying  of  the  merit  of  the 
passion  of  Christ,  to  wit,  to  them  which  receive  the  Sacrament. 

Neither  do  we  condemn  godly  lessons,  and  prayers,  which  use  to 
go  before  and  to  follow  consecration,  as  they  call  it,  and  the  dis- 
pensation of  the  Eucharist :  yet  in  the  mean  time  it  is  not  lawful  for 
us  to  dissemble,  or  to  allow  of  those  errors  which  have  been  added 
to  this  holy  Sacrament,  rather  by  the  ignorance  of  private  men, 
than  by  any  lawful  consent  of  the  true  Cathohc  Church.  One  error 
is  this,  that  of  the  worship,  which  ought  to  be  common  to  the 
Church,  there  is  made  a  private  action  of  one  Priest ;  who  as  he 
doth  alone  to  himself  mumble  the  words  of  the  Lord's  Supper,  so 
also  he  alone  doth  receive  the  bread  and  wine.  For  Christ  did 
institute  the  Eucharist,  not  that  it  should  be  a  private  action  of  one 
man,  but  that  it  should  be  a  communion  of  the  Church.  Therefore 
to  the  right  action  of  the  Eucharist,  two  persons  at  the  least  are 
requisite  ;  to  wit,  the  Minister  of  the  Eucharist,  who  blesseth,  and  he 
to  whom  the  Sacrament  of  the  Eucharist  is  dispensed.*  For  when 
Christ  did  institute  this  Sacrament,  he  did  not  eat  thereof  alone, 
but  he  did  dispense  it  to  his  Church,  which  then  was  present  with 
him,  saying,  "  Take  ye,  eat  ye,"  &c :  and,  "  Drink  all  ye  of  this," 
&c.  Matt.  xxvi.  26,  27.  This  institution  of  Christ  the  ancient  and 
true  Catholic  Church  did  so  severely  observe,  that  it  excommu- 
nicated them,  which,  being  present  whilst  this  holy  Sacrament  was 

*  This  we  do  so  grant  to  be  true,  that  notwithstanding  we  do  also  know  that 
the  Supper  of  the  Lord  is  not  private  unto  two,  but  that  it  appertaincth  to  the 
whole  Church,  or  at  the  least  to  some  one  part  of  the  same. 


3G2  THE    FOURTEENTH    SECTION, 

administered,  would  not  communicate  with  the  rest.  Anacletus,  iii 
his  First  Epistle,  saith  :  '  After  that  consecration  is  finished,  let  all 
communicate,  except  they  had  rather  stand  without  the  Church- 
doors  : '  and  he  addeth,  '  For  so  both  the  Apostles  appointed,  and 
the  holy  Church  of  Rome  keepeth  it  still.'  Also,  the  Antiochian 
Council,  Chap.  2.  saith  :  'AH  those  which  come  into  the  Church  of 
God,  and  hear  the  holy  Scriptures,  but  do  not  communicate  with 
the  people  in  prayer,  and  cannot  abide  to  receive  the  Sacrament  of 
the  Lord,  according  to  a  certain  proper  discipline,  these  men  must 
be  cast  out  of  the  Church.'  Dionysius,  in  his  book,  De Ecclesiasticd 
Hierarchid,  saith,  '  The  Bishop,  when  he  hath  praised  the  divine 
gifts,  then  he  prepareth  the  very  holy  and  most  excellent  mysteries. 
And  those  things  which  before  he  had  praised,  being  covered  and 
hid  under  venerable  signs,  he  bringeth  into  sight,  and,  reverently 
shewing  forth  the  divine  gifts,  both  he  himself  doth  turn  to  the  holy 
participation  thereof,  and.  -doth  exhort  the  others  to  participate  in 
them.  To  conclude,  when  the  holy  Communion  is  received,  and 
delivered  to  all,  he,  rendering  thanks,  doth  make  an  end  of  these 
mysteries.'  Therefore  we  think  it  necessary,  to  the  retaining  of  the 
institution  of  Christ  in  the  celebration  of  the  Eucharist,  and  that  we 
may  follow  the  example  of  the  ancient  and  true  Catholic  Church, 
that  the  private  Masses  of  the  Priests  be  abrogated,  and  that  the 
public  Communion  of  the  Lord's  Supper  be  restored. 

Another  error  is  this,  that  the  Eucharist  is  such  a  sacrifice,  as 
ought  to  be  offered  daily  in  the  Church,  for  the  purging  of  the  sins 
of  the  quick  and  the  dead,  and  for  the  obtaining  of  other  benefits, 
both  corporal  and  spiritual.  This  error  is  evidently  contrary  to  the 
Gospel  of  Christ,  which  witnesseth,  "  That  Christ,  by  one  oblation, 
once  only  made,  hath  made  perfect  for  ever  those  that  be  sancti- 
fied." Heb.  x.  14.  And  because  that  Christ,  by  his  passion  and 
death,  hath  purchased  remission  of  sins  for  us,  (which  also  is 
declared  unto  us  by  the  Gospel  in  the  New  Testament,)  therefore 
it  is  not  lawful  to  sacrifice  any  more  for  sin  :  for  the  Epistle  to  the 
Hebrews  saith,  "  Where  there  is  remission  of  sins,  there  is  no 
further  oblation  for  sin."  Heb.  x,  18.  For  whereas  Christ  saith, 
"Do  this  in  remembrance  of  me,"  Luke  xxii.  19.  he  doth  not  com- 
mand to  ofifer  his  body  and  blood  in  the  Supper  unto  God,  but  to 
the  Church  :  that  the  Church,  by  eating  the  body,  and  drinking  the 
blood  of  Christ,  and  by  shewing  forth  the  benefit  of  his  death,  may 
be  admonished  of  that  oblation  of  the  body  and  blood  of  Christ, 
which  was  made  once  only  on  the  cross  for  the  purging  of  our  sins. 


OF  THE  SUPPER  OP  THE  LORD.  363 

For  so  Paul  cloth  interpret  this  saying  of  Christ,  saying,  "  So  often 
as  ye  shall  eat  (he  doth  not  say,  offer)  this  bread,  and  drink  this 
cup,  shew  ye  forth  the  death  of  the  Lord,  till  he  come."  1  Cor.  xi. 
'26.  And  truly  we  confess,  that  the  ancient  Ecclesiastical  writers 
did  call  the  Eucharist  a  Sacrifice,  and  an  Oblation :  but  they  expound 
themselves,  that  by  the  name  of  Sacrifice  they  mean  a  remembrance, 
a  shewing  forth  or  preaching  of  that  sacrifice,  which  Christ  did 
once  ofi^er  upon  the  cross ;  as  also  they  call  the  memorial  of  the 
Passover  and  of  Pentecost,  the  Passover  and  Pentecost  itself. 

The  third  error  is  this,  that  many  do  think,  that  the  oblation 
(as  they  call  it)  of  the  Eucharist  is  not  of  itself  a  propitiation  for 
sins,  but  that  it  doth  apply  the  propitiation  and  merit  of  Christ  to 
the  quick  and  the  dead.  But  we  have  already  shewed,  that  the 
Eucharist  properly  is  not  an  oblation,  but  is  so  called,  because  it  is  a 
remembrance  of  the  oblation  which  was  once  made  on  the  cross. 
Moreover,  the  application  of  the  merit  of  Christ  is  not  made  by  any 
other  outward  instrument,  than  by  the  preaching  of  the  Gospel  of 
Christ,  and  by  the  dispensing  of  those  Sacraments  which  Christ 
hath  instituted  for  this  use  :  and  the  merit  of  Christ,  being  offered 
and  applied,  is  not  received  but  by  faith.  "  Preach  the  Gospel  to 
every  creature ;"  (for  by  the  ministry  of  the  Gospel  the  benefits 
of  Christ  be  offered  and  applied  to  creatures,  that  is,  either  to  the 
Jews,  or  to  the  Gentiles  :  and  it  foUoweth,)  "  He  that  shall  believe 
and  be  baptised,  he  shall  be  saved ;"  (because  that  by  the  receiving 
of  the  Sacrament,  and  by  faith,  the  benefits,  offered  and  applied,  be 
received.)  Mark  xvi.  15,  16.  "The  Gospel  is  the  power  of  God 
to  salvation,  to  every  one  that  believeth;"  Rom.  i.  16.  that  is,  the 
ministry  of  the  Gospel  is  the  instrument  ordained  of  God,  whereby 
God  is  able  and  effectual  to  save  all  those  which  believe  the  Gospel. 
Therefore  the  preaching  of  the  Gospel  doth  offer,  or,  if  it  liketh  any 
man  so  to  speak,  doth  apply  salvation  to  all  men ;  but  faith  doth 
receive  salvation,  offered  and  applied.  Now,  in  the  private  Mass, 
bread  and  wine  are  so  handled,  that  the  Priest  doth  neither  publicly 
declare  the  Gospel  of  Christ,  but  doth  softly  mumble  to  himself 
certain  words,  and  especially  the  words  of  the  Supper,  or  of  conse- 
cration ;  neither  doth  he  distribute  bread  and  wine  to  others,  but  he 
alone  taketh  them  :  therefore  there  can  be  no  applying  of  the  merit 
of  Christ  in  the  private  Mass.  This  did  our  true  Catholic  elders 
well  perceive ;  who,  as  we  have  declared  before,  did  so  severely 
require,  that  they  which  were  present  at  the  Mass,  and  did  not  com- 
municate, should  be  excommunicated. 


364  THE    FOURTEENTH    SECTION. 

The  fourth  error  is  this,  which  we  have  ah-eady  touched  ;  in  that 
they  do  require  that  the  words  of  the  Supper,  or  of  consecration,  be 
rehearsed  silently  in  the  Eucharist :  seeing  that  these  words  are  a 
part  of  that  Gospel,  which,  according  to  the  commandment  of 
Christ,  is  to  be  preached  to  all  creatures.  For  although  our  ances- 
tors did  sometimes  call  the  Eucharist  a  Mystery,  yet  they  did  not  so 
call  it  with  this  purpose,  that  they  would  not  have  the  words  of  the 
Supper  to  be  rehearsed  before  the  Church  in  the  Eucharist  publicly, 
and  in  a  tongue  commonly  known ;  but  because  that  in  the 
Eucharist  one  thing  is  seen,  and  another  thing  understood.  For 
Christ  himself  is  also  called  a  Mystery;  1  Tim.  iii.  16.  who 
nevertheless  is  not  to  be  hid,  but  to  be  preached  to  all  creatures. 
And  because  that,  in  the  receiving  of  the  Sacrament,  it  is  necessarily 
required  that  we  should  have  faith,  and  "  faith  cometh  by  hearing, 
and  hearing  by  the  word  of  God;'*  Rom.  x.  17.  it  is  most  neces- 
sary that,  in  the  Eucharist,  the  word  of  the  Supper,  that  is,  the 
word  of  the  Son  of  God,  should  be  publicly  rehearsed  :  for  this 
word  is  the  preaching  of  the  Gospel,  and  the  shewing  forth  of  the 
death  of  Christ.  Therefore  that  the  Church  may  understand  what 
is  done  in  the  Eucharist,  and  what  is  offered  unto  her  to  be  received, 
and  that  she  may  confirm  her  faith,  it  is  necessary  that,  in  the 
Eucharist,  the  words  of  the  Lord's  Supper  should  be  rehearsed 
publicly. 

The  fifth  error  is  this,  that  one  part  of  the  Eucharist  is  used  in 
shew  of  a  singular  worship  of  God,  to  be  carried  about,  and  to  be 
laid  up.  But  the  Holy  Ghost  doth  forbid  that  any  worship  of  God 
should  be  appointed  without  the  express  commandment  of  God. 
"  Ye  shall  not  do  every  one  of  you  that  which  seemeth  good  in  his 
own  eyes  :"  Deut.  xii.  8.  and  again,  "That  which  I  command  thee, 
that  only  shalt  thou  do  to  the  Lord :  see  that  thou  add  nothing 
thereunto,  nor  detract  any  thing  from  it."  ver.  32.  And,  "In  vain 
do  they  worship  me,  teaching  for  doctrines  the  precepts  of  men." 
Matt.  XV.  9.  Clemens,  in  his  Second  Epistle  to  James,  and  De 
Consecr.  Dist.  2.  Cap.  Tribus,  saitli,  '  Certainly  let  so  great  burnt- 
offerings  be  offered  on  the  altar,  as  may  be  sufficient  for  the  people  : 
but  if  so  be  that  any  remain  till  the  next  day,  let  them  not  be  kept, 
but  with  fear  and  trembling,  by  the  dihgence  of  the  Clerks  let  them 
be  consumed.'  We  are  not  ignorant,  how  they  used  to  elude  these 
words  of  Clemens,  by  feigning  a  difference  betwixt  the  work  of 
those  that  are  ready  to  die,  and  of  those  that  be  ready  to  consecrate. 
But  it  is  evident  that  the  bread,  which  useth  to  be  carried  about,  and 


OP  THE  SUPPER  OF  THE  LORD.  365 

to  be  laid  up  to  be  adored,  is  not  reserved  for  those  that  be  weak, 
but  in  the  end  is  received  of  them  that  do  consecrate.  Cyril,  or, 
as  others  think,  Origen,  Upon  the  Seventh  Chapter  of  Leviticus,  saith, 
'  For  the  Lord,  concerning  that  bread  which  he  gave  to  his  Disciples, 
said  unto  them,  Take  it,  and  eat  it,  &c.  He  did  not  defer  it,  neither 
did  he  command  it  to  be  reserved  till  the  next  day.  Peradventure 
there  is  this  mystery  also  contained  therein,  that  he  doth  not  com- 
mand the  bread  to  be  carried  in  the  high-way,  that  thou  mavest 
always  bring  forth  the  fresh  loaves  of  the  word  of  God,  which  thou 
carriest  within  thee,  &c.' 

XII. — From  the  Confession  of  Sueveland. 
Chapter  18.  Of  the  Eucharist. 
As  touching  this  venerable  Sacrament  of  the  body  and  blood  of 
Christ,  all  those  things  which  the  Evangelists,  Paul,  and  the  holv 
Fathers  have  left  in  writing  thereof,  our  men  do  sincerely  teach, 
commend,  and  inculcate.  And  thence  they  do  with  a  singular 
endeavour  always  publish  this  goodness  of  Christ  towards  his  own, 
whereby  he  doth  no  less  at  this  day,  than  he  did  in  that  his  last 
Supper,  vouchsafe  to  give,  by  the  Sacraments,  his  true  body  and 
his  true  blood,  to  be  eaten  and  to  be  drunk,  indeed,  as  the  meat  and 
drink  of  their  souls,  whereby  they  may  be  nourished  unto  life 
eternal :  he  giveth  it,  I  say,  to  all  those,  who  from  their  hearts  have 
given  their  names  to  be  reckoned  among  his  disciples,  when  as  they 
do  receive  this  Supper,  according  to  his  institution  ;  so  that  now  he 
may  live  and  abide  in  them,  and  they  in  him,  and  be  raised  up  bv 
him  in  the  last  day,  to  a  new  and  immortal  life,  according  to  those 
words  of  eternal  truth,  "  Take,  and  eat.  This  is  my  body,  &c..  Drink 
all  ye  of  this.  This  cup  is  my  blood,  &c."  Matt.  xxvi.  26 — 28. 
Now,  our  Preachers  do  most  diligently  withdraw  the  minds  of  the 
people,  both  from  all  contention,  and  also  from  all  superfluous  and 
curious  enquir}',  unto  that  which  only  is  profitable,  and  whereunto 
only  Christ  our  Saviour  had  respect :  to  wit,  that,  being  fed  with 
him,  we  may  hve  in  him,  and  through  him,  and  lead  such  a  life  as  is 
acceptable  to  God,  holy,  and  therefore  everlasting  and  blessed ;  and 
withal,  that  we  among  ourselves  may  be  one  bread  and  one  body, 
which  are  partakers  of  one  bread  in  that  holy  Supper.  Whereby  it 
cometh  to  pass,  that  we  do  very  religiously,  and  with  a  singular 
reverence,  both  administer  and  receive  the  divine  Sacraments,  that 
is,  the  holy  Supper  of  Christ.  By  these  things  (which  are  thus 
indeed,  as  we  have  set  them  down)  your  sacred  Majesty,  O  most 


366  THE    FOURTEENTH    SECTION. 

gracious  Emperor,  doth  know,  how  falsely  our  adversaries  do  boast, 
that  our  men  do  change  the  words  of  Christ,  and  tear  them  in 
pieces  by  human  glosses ;  that  in  our  Suppers  nothing  is  adminis- 
tered but  mere  bread  and  mere  wine  ;  and  also  that  among  us  the 
Supper  of  the  Lord  is  contemned  and  rejected.  For  our  men  do 
very  carefully  teach  and  exhort,  that  every  man  do  in  a  simple  faith 
embrace  these  words  of  the  Lord,  rejecting  all  devices  of  men, 
and  false  glosses ;  and,  removing  away  all  kind  of  wavering,  do 
wholy  addict  their  mind  to  the  true  meaning  thereof;  and,  to  con- 
clude, do  oftentimes,  with  as  great  reverence  as  they  may,  receive 
the  Sacraments,  to  be  the  lively  food  of  their  souls,  and  to  stir  up 
in  them  a  grateful  remembrance  of  so  great  a  benefit  :  the  which 
thing  also  useth  now  to  be  done  among  us,  much  more  often  and 
reverently  than  heretofore  was  used.  jMoreover,  our  Preachers  have 
always  hitherto,  and  at  this  day  do  offer  themselves  with  all  modesty 
and  truth,  to  render  a  reason  of  their  faith  and  doctrine,  touching 
all  those  things  wliich  they  believe  and  teach,  as  well  about  the 
Sacrament  as  about  other  things,  and  that  not  only  to  your  sacred 
Majesty,  but  also  to  eveiy  one  that  shall  demand  it. 

Chapte)'  19.  Of  the  Mass. 
Furthermore,  seeing  that  after  this  manner  Christ  hath  instituted 
his  Supper,  which  afterward  began  to  be  called  the  Mass  ;  to  wit, 
that  therein  the  faithful,  being  fed  with  his  body  and  blood  unto 
life  eternal,  should  shew  forth  his  death,  whereby  they  are  redeemed  : 
our  Preachers,  by  this  mean  giving  thanks,  and  also  commending 
this  salvation  unto  others,  could  not  choose  but  condemn  it,  that 
these  things  were  everywhere  neglected.  And,  on  the  other  side, 
they  which  do  celebrate  the  Masses,  do  presume  to  offer  up  Christ 
unto  his  Father  for  the  quick  and  the  dead  ;  and  they  make  the 
Mass  to  be  such  a  work,  as  that,  by  it  alone  almost,  the  favour 
of  God  and  salvation  is  obtained,  howsoever  they  do  either  believe 
or  live.  Whereupon  that  most  shameful,  and  twice  and  thrice 
impious,  sale  of  this  Sacrament  hath  crept  in ;  and  thereby  it  is 
come  to  pass,  that  nothing  at  this  day  is  more  gainful  than  the 
Mass.  Therefore  they  rejected  private  IMasses,  because  the  Lord 
did  commend  this  Sacrament  to  his  disciples  to  be  used  in  common. 
Whereupon  Paul  commandeth  the  Corinthians,  when  they  are  to 
celebrate  the  holy  Supper,  to  stay  one  for  another ;  and  denieth  that 
they  do  celebrate  the  Lord's  Supper,  when  as  every  man  taketh 
his  own  Supper  whilst  they  be  eating.    1  Cor.  xi.  33  ;   20.     More- 


OP  THE  SUPPER  OF  THE  LORD.  367 

over,  whereas  they  boast,  that  they  do  offer  up  Christ  instead  of  a 
sacrifice,  they  are  therefore  condemned  of  our  men,  because  that 
the  Epistle  to  the  Hebrews  doth  plainly  witness,  that,  as  men  do 
once  die,  so  Christ  was  once  offered,  that  he  might  take  away  the 
sins  of  many  ;  and  that  he  can  no  more  be  offered  again,  than  he 
may  die  again.  Heb.  ix.  25  —  28.  And  therefore,  having  offered  one 
sacrifice  for  sins,  he  sitteth  for  ever  at  the  right  hand  of  God, 
waiting  for  that  which  remaineth,  to  wit,  that  his  enemies,  as  it 
were  a  footstool,  may  be  trodden  under  his  feet :  for  with  one 
oblation  hath  he  consecrated  for  ever  them  that  are  sanctified. 
Heb.  X.  12—14. 

And  whereas  they  have  made  the  Mass  to  be  a  good  work, 
whereby  any  thing  may  be  obtained  at  God's  hands,  our  Preachers 
have  taught,  that  it  is  repugnant  to  that  which  the  Scripture  doth 
teach  in  every  place ;  that  we  are  justified,  and  receive  the  favour 
of  God,  by  the  Spirit  of  Christ,  and  by  faith  :  for  which  matter 
we  alleged  before  many  testimonies  out  of  the  Scriptures.  So,  in 
that  the  death  of  the  Lord  is  not  commended  to  the  people  in  the 
Mass,  our  Preachers  have  shewed  that  it  is  contraiy  to  that  which 
Christ  commanded,  to  receive  these  Sacraments  in  remembrance 
of  himself:  Luke  xxii.  19.  and  Paul,  that  we  might  shew  forth 
the  death  of  Christ  till  he  come.  1  Cor.  xi.  26.  And  whereas 
many  do  commonly  celebrate  the  INIasses,  without  all  regard  of 
godliness,  only  for  this  cause,  that  they  may  nourish  their  bodies ; 
our  Preachers  have  shewed,  that  that  is  so  execrable  a  thing  before 
God,  that  if  the  Mass  of  itself  should  nothing  at  all  hinder  godliness, 
yet  W'orthily,  and  by  the  commandment  of  God,  it  were  to  be 
abolished  :  the  which  thing  is  evident  even  out  of  Isaiah  onlv, 
eh.  ii.  18.  For  our  God  is  a  Spirit,  and  truth,  and  therefore  he 
cannot  abide  to  be  worshipped  but  in  spirit  and  truth.  John  iv.  24. 
And  how  grievous  a  thing  this  unreasonable  selling  of  the  Sacra- 
ments is  unto  the  Lord,  our  Preachers  would  have  men  thereby  to 
conjecture,  that  Christ  did  so  sharply,  and  altogether  against  his 
accustomed  manner,  taking  unto  himself  an  external  kind  of 
revengement,  cast  out  of  the  temple  those  that  bought  and  sold : 
Matt.  xxi.  12.  whereas  they  might  seem  to  exercise  merchandize 
only  in  this  respect,  that  they  might  further  those  sacrifices  which 
were  offered  according  to  the  law. 

Therefore,  seeing  that  the  rite  of  the  Mass,  which  was  wont 
to  be  celebrated,  is  so  many  ways  contrary  to  the  Scripture 
of  God,    as  also  it  is  in  every  respect   diverse   from    that  which 


368  THE    FIFTKKNTH    SECTION. 

the  holy  Fathers  used ;  it  hath  been  very  vehemently  condemned 
amongst  us  out  of  the  pulpit,  and  by  the  word  of  God  been  made 
so  detestable,  that  many  of  their  own  accord  have  altogether 
forsaken  it :  and  elsewhere,  by  the  authority  of  the  Magistrate, 
it  is'abrogated.  The  which  thing  we  have  not  taken  upon  us  for 
any  other  cause,  than  for  that,  throughout  the  whole  Scripture, 
the  Spirit  of  God  doth  detest  nothing  so  much,  neither  command 
it  so  earnestly  to  be  taken  away,  as  a  feigned  and  false  worship 
of  himself.  Now,  no  man  that  hath  any  spark  of  religion  in  him, 
can  be  ignorant,  what  an  inevitable  necessity  is  laid  upon  him  that 
feareth  God,  whenas  he  is  persuaded  that  God  doth  require  a  thing 
at  his  hands.  For  any  man  may  easily  foresee,  how  many  would 
take  it  at  our  hands,  that  we  should  change  any  thing  about  the 
holy  rite  of  the  Mass  ;  neither  were  there  any,  which  would  not 
rather  have  chosen,  in  this  point,  not  only  not  to  have  offended 
your  sacred  Majesty,  but  even  any  Prince  of  the  lowest  degree. 
But  whenas  here  withal  they  did  not  doubt,  but  that,  by  that 
common  rite  of  the  Mass,  God  was  most  grievously  provoked,  and 
that  his  glory,  for  the  which  we  ought  to  spend  our  lives,  was 
darkened ;  they  could  not  but  take  it  away,  lest  that  they  also, 
by  winking  at  it,  should  make  themselves  partakers  with  them 
in  diminishing  the  glory  of  God.  Truly  if  God  is  to  be  loved 
and  worshipped  above  all,  godly  men  must  tolerate  nothing  less, 
than  that  which  He  doth  hate  and  detest.  And  that  this  one  cause 
did  constrain  us  to  change  certain  things  in  these  points,  we  take 
Him  to  witness,  from  whom  no  secret  is  hid. 


THE    FIFTEENTH    SECTION, 

OF  ECCLESIASTICAL  MEETINGS. 
I.  —  From  the  latter  Confession  of  Helvetia. 

Chapter   22.       Of    Holy   and   Ecclesiastical  Meetings. 

Although  it  be  lawful  for  all  men,  privately  at  home  to  read  the 
holy  Scriptures,  and  by  instruction  to  edify  one  another  in  the 
true  religion  :  yet  that  the  word  of  God  may  be  lawfully  preached 
to  the  people,   and   prayers  and  supplications  publicly  made ;    also 


OK    ECCLESIASTICAL    MEETINGS.  369 

that  the  Sacraments  may  be  lawfully  ministered,  and  that  collections 
may  be  made  for  the  poor,  and  to  defray  all  necessary  charges,  or 
to  supply  the  wants  of  the  Church ;  it  is  very  needful  there  should 
be  holy  meetings  and  Ecclesiastical  assemblies.  For  it  is  manifest 
that,  in  the  Apostolic  and  Primitive  Church,  there  were  such 
assemblies,  frequented  of  godly  men.  So  many,  then,  as  do  despise 
them,  and  separate  themselves  from  them,  they  are  contemners 
of  true  religion,  and  are  to  be  compelled  by  the  Pastors  and 
godly  Magistrates  to  surcease  stubbornly  to  separate  and  absent 
themselves  from  sacred  assembHes.  Now,  Ecclesiastical  assemblies 
must  not  be  hidden  and  secret,  but  public  and  common ;  except 
persecution  by  the  enemies  of  Christ  and  the  Church  will  not 
suffer  them  to  be  public  :  for  we  know  what  manner  of  assemblies 
the  primitive  Church  had  heretofore  in  secret  corners,  being  under 
the  tyranny  of  Roman  Emperors.  But  let  those  places  where  the 
faithful  meet  together  be  decent,  and  in  all  respects  fit  for  God's 
Church.  Therefore  let  houses  be  chosen  for  that  purpose,  or 
Churches  that  are  large  and  fair,  so  that  they  be  purged  from 
all  such  things  as  do  not  beseem  the  Church.  And  let  all  things 
be  ordered,  as  is  most  meet  for  comeliness,  necessity,  and  godly 
decency,  that  nothing  be  wanting  which  is  requisite  for  rites  and 
orders,  and  the  necessary  uses  of  the  Church. 

And  as  we  believe  that  God  doth  not  dwell  in  temples  made 
with  hands,  so  we  know  that  by  reason  of  the  word  of  God,  and 
holy  exercises  therein  celebrated,  places  dedicated  to  God  and  his 
worship  are  not  profane,  but  holy ;  and  that  therefore  such  as  are 
conversant  in  them,  ought  to  behave  themselves  reverently  and 
modestly,  as  they  which  are  in  a  sacred  place,  in  the  presence 
of  God  and  his  holy  angels.  All  excess  of  apparel  therefore  is 
to  be  abandoned  from  Churches,  and  places  where  Christians  meet 
in  prayer,  together  with  all  pride,  and  whatsoever  else  doth  not 
beseem  Christian  humility,  discipline,  and  modesty.  For  the  true 
ornament  of  Churches  doth  not  consist  in  ivory,  gold,  and  precious 
stones ;  but  in  the  sobriety,  godliness,  and  virtues  of  those  which 
are  in  the  Church.  "  Let  all  things  be  done  comely  and  orderly  "  in 
the  Church  :  1  Cor.  xiv.  26.  to  conclude,  "  Let  all  things  be  done 
to  edifying."  ver.  40.  Therefore  let  all  strange  tongues  keep 
silence  in  the  holy  assemblies,  and  let  all  things  be  uttered  in  the 
vulgar  tongue,  which  is  understood  of  all  men  in  the  company. 

2   B 


370  THK    FIFTEENTH    SECTION. 

Chapter  23.      Of  the  Prayers  of  the  Church,   of  Singing,  and  of 
Canonical  Hours. 

Time  it  is,  that  a  man  may  lawfully  pray  privately  in  any  tongne 
that  he  doth  understand :  but  public  prayers  ought  in  the  holy 
assembhes  to  be  made  in  the  vulgar  tongue,  or  such  a  language 
as  is  known  to  all.  Let  all  the  prayers  of  the  faithful  be  poured 
forth  to  God  alone,  tlirough  the  mediation  of  Christ  only,  out 
of  a  true  faith  and  pure  love.  As  for  invocation  of  saints,  or 
using  them  as  intercessors  to  intreat  for  us,  the  Priesthood  of  our 
Lord  Christ,  and  true  religion,  will  not  permit  us.  Prayer  must 
be  made  for  Magistracy,  for  Kings  and  all  that  are  placed  in 
authority,  for  Ministers  of  the  Church,  and  for  all  necessities  of 
Churches ;  and  specially  in  any  calamity  of  the  Church,  prayer 
must  be  made,  both  privately  and  pubhcly,  without  ceasing.  More- 
over we  must  pray  willingly,  and  not  by  constraint,  nor  for  any 
reward :  neither  must  we  superstitiously  tie  prayer  to  any  place, 
as  though  it  were  not  lawful  to  pray  but  in  the  Church.  There 
is  no  necessity,  that  public  prayers  should  be  in  form  and  time  the 
same  or  alike  in  all  Churches.  Let  all  Churches  use  their  liberty. 
Socrates,  in  his  History,  saith,  '  In  any  country  or  nation  where- 
soever, you  shall  not  find  two  Churches  which  do  wholly  agree 
in  prayer.'  The  authors  of  this  difi'erence  I  think  were  those  which 
had  the  government  of  the  Churches  in  all  ages.  If  so  be  any  do 
agree,  it  deserveth  great  commendation,  and  is  to  be  imitated  of 
others. 

Besides  this,  there  must  be  a  mean  and  measure,  as  in  every 
other  thing,  so  also  in  public  prayers,  that  they  be  not  over  long, 
and  tedious.  Let  therefore  the  most  time  be  given  to  teaching  of 
the  Gospel,  in  such  holy  assembhes  :  and  let  there  be  diligent  heed 
taken,  that  the  people  in  the  assembhes  be  not  wearied  with  over 
long  prayers,  so  that,  when  the  preaching  of  the  Gospel  should 
be  heard,  they  through  wearisomeness  either  desire  to  go  forth 
themselves,  or  to  have  the  assembly  wholly  dismissed.  For  unto 
such  the  sermons  seem  to  be  over  long,  which  othei-viise  are  brief 
enough.  Yea,  and  the  preachers  ought  to  keep  a  mean.  Likewise 
the  singing  in  sacred  assemblies  ought  to  be  moderated,  where 
it  is  in  use.  That  song,  which  they  call  Gregory's  song,  hath  many 
gross  things  in  it :  wherefore  it  is  upon  good  cause  rejected  of  ours, 
and  of  all  other  reformed  Churches.  If  there  be  any  Churches 
which  have  faithful  prayer  in  good  manner,  and  no  singing  at  all, 


or    KCC'T-ESIASTICAL    MEETINGS.  371 

they  are  not  therefore  to  be  condemned  :  for  all  Churches  have  not 
the  commodity  and  opportunity  of  singing.  And  certain  it  is  by 
testimonies  of  antiquity,  that,  as  the  custom  of  singing  hath  been 
very  ancient  in  the  East  Churches,  so  it  was  long  ere  it  was  received 
in  the  West  Churches. 

In  ancient  time  there  were  no  such  things  as  Canonical  Hours ; 
that  is,  known  prayers,  framed  for  certain  hours  in  the  day,  and 
therein  chanted,  or  oft  repeated,  as  the  Papists'  manner  is  :  which 
may  be  proved  by  many  of  their  Lessons,  appointed  in  their  Hours, 
and  divers  other  arguments.  Moreover  they  have  many  absurd 
things,  (that  I  say  no  more,)  and  therefore  are  well  omitted  of  our 
Churches,  which  have  brought  in  their  stead  matters  more  whole- 
some for  the  whole  Church  of  God. 

Hitherto  also  pertaincth  the  beginning  of  Chapter   25 : — 
Of  Catechizing . 

The  Lord  enjoined  his  ancient  people  to  take  great  care  and 
diligence  in  instructing  the  youth  well,  even  from  their  infancy; 
and  moreover  commanded  expressly,  in  his  Law,  that  they  should 
teach  them,  and  declare  the  mystery  of  the  Sacraments  unto  them. 
Now,  forasmuch  as  it  is  evident,  by  the  writings  of  the  Evangelists 
and  Apostles,  that  God  hath  no  less  care  of  the  youth  of  his  new 
people,  (seeing  he  saith,  "  Suffer  little  children  to  come  unto  me,  for 
of  such  is  the  kingdom  of  heaven;"  Matt.  xix.  14.)  therefore  the 
Pastors  do  very  wisely,  which  do  diligently  and  betimes  catechise 
their  youth,  laying  the  first  grounds  of  faith,  and  faithfully  teaching 
the  rudiments  of  our  religion,  by  expounding  the  Ten  Command- 
ments, the  Apostles'  Creed,  the  Lord's  Prayer,  and  the  doctrine  of 
the  Sacraments,  with  other  like  principles  and  chief  heads  of  our 
religion.  And  here  let  the  Church  perform  her  faithfulness  and 
diligence  in  bringing  the  children  to  be  catechised,  as  being  desirous 
and  glad  to  have  her  children  well  instructed.  (That  which  fol- 
loweth  in  this  Chapter,  is  contained  in  the  Sixteenth  Section.) 

Also,   Chapter  28;  —  Of  the  Goods  of  the  Church,   and  the  right  Use 

of  them. 
The  Church  of  Christ  hath  riches  through  the  bountifulness  of 
Princes,  and  the  liberality  of  the  faithful,  who  have  given  their 
goods  to  the  Church.  For  the  Church  hath  need  of  such  goods ; 
and  hath  had  goods  from  ancient  time,  for  the  maintenance  of  things 
necessary  for  the  Church.     Now,  the  true  use  of  the  Church  goods 

2  b2 


372  THE    FIFTEENTH    SECTION, 

was,  and  now  is,  to  maintain  learning  in  Schools,  and  in  holy 
assemblies,  with  all  the  service,  rites,  and  buildings  of  the  Church : 
finally,  to  maintain  teachers,  scholars,  and  ministers,  with  other 
necessary  things ;  and  chiefly  for  the  succour  and  relief  of  the  poor. 
But  for  the  lawful  dispensing  of  these  Ecclesiastical  goods,  let  men 
be  chosen  that  fear  God  ;  wise  men,  and  such  as  are  of  good  report 
for  government  of  their  families.  But  if  the  goods  of  the  Church, 
by  injury  of  the  time,  and  the  boldness,  ignorance,  or  covetousness 
of  some,  be  turned  to  any  abuse,  let  them  be  restored  again,  by 
godly  and  wise  men,  unto  their  holy  use  :  for  they  must  not  wink 
at  so  impious  an  abuse.  Therefore  we  teach  that  Schools  and 
Colleges,  whereinto  corruption  is  crept  in  doctrine,  in  the  service  of 
God,  and  in  manners,  must  be  reformed  :  and  that  there  must  order 
be  taken,   godly,  faithfully,  and  wisely,  for  the  relief  of  the  poor. 

II.  —  From  the  former  Confession  of  Helvetia. 
Article  23.  Holi/  Meetings. 
We  think  that  holy  meetings  are  so  to  be  celebrated,  that  above 
all  things  the  word  of  God  be  propounded  to  the  people  every  day,* 
public!}',  in  a  public  place,  and  appointed  for  holy  exercises  :  also 
that  the  hidden  things  of  the  Scripture  be  daily  searched  out  and 
declared  by  those  that  are  fit  thereunto ;  that,  in  celebrating  the  holy 
Eucharist,  the  faith  of  the  godly  may  be  exercised,  and  that  they  may 
continually  be  instant  in  prayer,  according  as  the  necessity  of  aU  men 
requireth.  As  for  other  unprofitable  and  innumerable  circumstances 
of  ceremonies,  as  vessels,  apparel,  vials,  torches  or  candles,  altars, 
gold  and  silver,  so  far  forth  as  they  serve  to  pervert  religion ;  but 
especially  idols,  (which  are  set  up  to  be  worshipped,  and  give  offence,) 
and  all  profane  things  of  that  sort ;  we  do  remove  them  far  from  our 
holy  meeting. 

Article  24.  Of  Heretics  and  Schismatics. 
Also  we  remove  from  our  holy  meetings  all  those,  who,  forsaking 
the  propriety  of  the  holy  Church,  do  either  bring  in,  or  follow, 
strange  and  wicked  opinions.  With  which  evil  the  Catabaptists  are 
chiefly  infected :  who,  if  they  do  obstinately  refuse  to  obey  the 
Church,  and  the  Christian  instruction,  are  in  our  judgment  to  be 
bridled  by  the  Magistrate,  lest  by  their  contagion  they  infect  the 
flock  of  Christ. 

*  To  wit,  where  it  may  be  done  commodiously  :  but  in  other  places,  as  oft 
as  may  be. 


K)V    ECCLESIASTICAL    MEETINGS.  373 

III. — From  the  Confession  of  Bohemia. 
Chapter  2.      Of  Catechizing. 

In  the  second  place,  they  teach  the  Christian  Catechism  ;  that 
is,  a  Cathohc  doctrine,  and  an  instruction  made  with  the  mouth, 
which  agreeth  in  Christianity  with  the  ancient  Church  and  holy 
Fathers.  And  this  doctrine  or  instruction  is  the  inward  or  secret 
thing,  and  the  marrow,  and  the  key  to  the  whole  holy  Scripture,  and 
containeth  the  sum  thereof.  It  is  comprehended  in  the  Ten  Com- 
mandments; in  the  Catholic,  Christian,  and  Apostolic  Creed, 
wherein  be  twelve  Articles,  which  are  expounded  and  confirmed  by 
the  Nicene  and  Athanasius  his  Creed,  and  by  godly  Catholic  and 
General  Councils ;  also,  in  the  form  of  prayers,  to  wit,  of  that 
holy  prayer  which  the  Lord  appointed,  and  in  a  summary  doctrine 
touching  the  Sacraments,  and  such  duties  as  we  owe,  or  be  proper  ; 
regard  being  had  to  every  man's  place  and  order,  in  the  divers  and 
distinct  kinds  of  life,  whereunto  he  is  called  of  God.  And  there  is 
an  open  confession  and  profession  made,  that  this  Christian  doctrine 
is  that  true,  full,  perfect,  and  well-pleased  will  of  God,  necessary  to 
every  faithful  Christian  for  salvation. 

This  Catechism,  which  doth  contain  in  it  the  full  and  Catholic 
doctrine  of  Christianity,  and  the  knowledge  of  most  weighty  things, 
spoken  of  before,  our  Preachers  do  use  for  a  sure  rule,  method,  and 
table  of  all  those  things  which  they  teach,  and  of  all  their  sermons 
and  writings.  And  this  they  do  faithfully  care  for,  and  bestow  all 
their  labour  therein,  that  this  whole  ordinary  doctrine  of  the  prin- 
ciples of  true  faith  and  Christian  godliness,  and  the  doctrine  of  the 
foundation,  may  be  imprinted  in  the  bottom  of  the  hearts  of  Chris- 
tians,  and  thoroughly  ingrafted  in  the  minds  and  life  of  the  hearers  ; 
and  that  after  this  manner  ;  — 

First,  That  all  may  know,  that  they  are  bound  to  yield  an  inward 
and  outward  obedience  to  the  Law :  and  therefore  they  must  endea- 
vour to  perform  and  fulfil  the  commandments  of  God,  both  in  their 
heart,  (seeing  that  the  law  is  spiritual,)  and  in  their  deeds,  by  loving 
God  above  all  things,  and  their  neighbour  as  themselves. 

Secondly,  That  they  must  well  learn,  and  bear  in  mind,  and  be 
able  readily  to  rehearse,  and  must  believe  from  the  heart,  and  keep, 
and  profess  with  the  mouth,  the  chief  points  of  the  Catholic,  Chris- 
tian, and  Apostolic  Creed ;  and  must  testify  a  Christian  piety  by 
actions,  or  manners,  and  a  life  which  may  beseem  it.  Therefore 
they  do  also  in  their  sermons,  by  expounding,  lay  open  the  true  and 


374  THE    rifTLENfH    SECTION. 

sound  interpretation,  and  every  mystery  necessary  to  eternal  sal- 
vation, which  is  comprehended  in  the  Articles  of  faith,  and  in  every 
part  thereof,  and  confirm  them  by  testimonies  taken  out  of  the 
holy  Scriptures  :  and  by  these  holy  Scriptures,  they  do  either  more 
largely  or  more  briefly  declare,  expound,  and  lay  open  the  inter- 
pretation and  the  mysteries.  And  in  all  these  things  they  do  so 
occupy  themselves,  that,  concerning  the  order  which  the  Apostles 
brought  in  and  propounded,  they  labour  not  only  to  instruct  those 
which  be  of  riper  years,  who,  being  come  to  proper  age,  are  able 
presently  to  understand ;  but  also  to  teach  little  children,  that  they, 
being  exercised,  even  from  their  childhood,  in  the  chief  points  of  the 
covenant  of  God,  may  be  taught  to  understand  the  true  worsliip  of 
God.  For  this  cause,  there  be  both  peculiar  Ecclesiastical  assemblies 
with  children,  which  do  serve  for  the  exercise  of  catechizing  :  and 
also  the  parents,  and  those  that  are  requested  of  the  parents,  and 
used  for  witnesses  (who  are  called  Godfathers  and  Godmothers*)  at 
Baptism,  are  put  in  mind  of  the  duty  and  faith  which  they  owe,  that 
they  also  may  faithfully  instruct  their  beloved  children,  train  them 
up  in  the  discipline  of  the  Lord,  (Ephes.  vi,  4.  Col.  iii.  21.)  and  from 
the  bottom  of  their  hearts  pray  unto  God  for  these,  and  all  other  the 
children  of  the  faithful  of  Christ.  But  chiefly  they  which  are  called 
Catechumens,  before  they  be  lawfully  admitted  to  the  Supper  of  the 
Lord,  are  diligently  taught  the  Christian  Catechism,  and  the  prin- 
ciples of  true  religion  ;  and  by  this  means  they  are  furthered  towards 
the  obtaining  of  saving  repentance,  virtue,  and  the  efficacy  of  faith. 
Afterward,  all  the  rest  are  also  instructed,  that  altogether,  being 
lightened  with  the  knowledge  of  God,  and  with  the  wisdom  of  the 
saints,  every  man  may  walk,  with  all  honesty  and  godliness,  in  his 
place,  and  in  that  order  whereunto  he  is  called  of  God,  and  may  by 
this  means  sanctify  the  name  of  God,  and  adorn  the  true  doctrine. 

Thirdly,  In  the  Catechism  they  are  taught  these  things  :  to  invocate 
one  true  God  in  a  sure  confidence,  in  the  name  of  our  Lord  Jesus 
Christ ;  to  pray,  and  that  not  for  themselves  only,  and  their  private 
affairs,  but  also  for  the  whole  Christian  Church  in  all  countries  ;  for 
the  Ministers  of  the  Church,  and  also  for  the  civil  Magistrate,  who 
is  ordained  of  God ;  and  chiefly  for  his  Imperial  and  your  Royal 
Majesty  :  for  his  most  noble  children,  and  whole  posterity ;  for  his 
counsellors,  and  all  those  that  be  subject  to  his  government ;  praying, 

*  The  original  is  curious  : — '  Qui  Gitecc  uva^oxOi,  in  aliis  Unguis  ojusmodi 
vcibo  nominantur,  quod  compatres,  seu  comparentes,  significat.' — Editor. 


OF    ECCLESIASTICAL    MEETINGS.  375 

that  it  would  please  our  gracious  God  to  grant  and  to  give  unto 
your  Royal  and  his  Imperial  Majesty  a  long  life,  heaped  with  all 
good  things,  and  a  happy  government,  and  also  a  benign,  gentle, 
and  fatherly  mind  and  affection  of  heart  toward  all  those  that  behave 
themselves  uprightly,  are  well  affected,  do  humbly  obey,  do  shew 
themselves  faitliful  and  loving  subjects,  and  do  in  truth  worship  God 
the  Father,  and  his  Son  Jesus  Christ.  And,  to  be  brief,  we  teach, 
that  prayers  be  made  faithfully  for  all  men,  (1  Tim.  ii.  1.)  for  our 
friends  and  enemies,  as  the  doctrine  of  our  Lord  Jesus  Christ  and 
his  Apostles  doth  command  us,  and  as  examples  do  shew  that  the 
very  first  and  holy  Church  did.  For  which  cause,  we  are  also  instant 
with  the  people,  that  they  would  dihgently  and  in  great  numbers 
frequent  the  holy  assemblies,  and  there  be  stirred  up,  out  of  the  word 
of  God,  to  make  earnest  and  reverent  prayers. 

Now,  whatsoever  is  contrary  to  this  Catholic  and  Christian  kind 
of  catechizing,  all  that  we  do  forsake  and  reject ;  (and  it  is  strongly 
confuted  by  sure  reasons,  and  such  as  do  lean  unto  the  foundations 
of  the  holy  Scripture,  so  far  forth  as  God  doth  give  us  grace  here- 
unto ;)  and  the  people  is  admonished  to  take  heed  of  such. 

IV.  —  Froji  the  Confession  of  France. 
Art.  14.  Sect.  1.  We  believe,  (because  Jesus  Christ  is  the  only 
Advocate  given  unto  us,  who  also  commandeth  us  to  come  boldly 
unto  the  Father  in  his  name,)  that  it  is  not  lawful  for  us  to  make 
our  prayers  in  any  other  form,  but  in  that  which  God  hath  set  us 
down  in  his  word  :  and  that  whatsoever  men  have  forged  of  the 
intercession  of  saints  departed,  it  is  nothing  but  the  deceits  and 
sleights  of  Satan,  that  he  might  withdraw  men  from  the  right  manner 
of  praying.  (These  things  were  also  set  down  in  the  Second  Section, 
but  for  another  purpose  ;  and  the  other  part  of  this  Article  is  to  be 
found  in  the  Sixteenth  Section,  where  the  subject  is  of  Holy  Days, 
and  Fasts,  and  the  Care  of  the  Dead.) 

V. — From  the  Confession  of  England. 
Art.  16.  We  make  our  prayers  in  that  tongue,  which  all  our 
people  (as  meet  is)  may  understand ,  to  the  end  they  may  (as  St. 
Paul  counselleth  us)  take  common  commodity  by  common  prayer  : 
even  as  all  the  holy  Fathers,  and  Catholic  Bishops,  both  in  the  Old 
and  New  Testament,  did  use  to  pray  themselves,  and  taught  the 
people  to  pray  too  :  '  lest,'  as  Augustine  saith,  '  like  parrots  and  owls, 
we  should  seem  to  speak  that  we  understand  not.' 


376  THE    BIFTEENTH    SKCTION. 

VI.  —  From  the  Confession  of  Saxony. 
Article  14  :  which  is  entitled,  Of  the  Supper. 
God  will  have  the  ministry  of  the  Gospel  to  be  public ;  he  will 
not  have  the  voice  of  the  Gospel  to  be  shut  up  in  corners  only,  but 
he  will  have  it  to.  be  heard  :  he  will  have  himself  to  be  known  and 
invocated  of  all  mankind.  Therefore  he  would  that  there  should  be 
public  and  well-ordered  meetings,  and  in  these  he  will  have  the  voice 
of  the  Gospel  to  sound;  there  he  will  be  invocated  and  praised. 
Also  he  will  that  these  meetings  should  be  witnesses  of  the  confession 
and  severing  of  the  Church  of  God  from  the  sects  and  opinions  of 
other  nations.  John  assembled  his  flock  at  Ephesus,  and  taught  the 
Gospel :  and  in  the  use  of  the  Sacraments  the  whole  company  did 
declare  that  they  embraced  this  doctrine,  and  that  they  did  invocate 
this  God  who  delivered  the  Gospel,  and  that  they  were  separated 
from  the  worshippers  of  Diana,  Jupiter,  and  other  idols.  For  God 
will  have  his  Church  seen  and  heard  in  the  world,  and  will  have  it 
distinguished  by  many  public  signs  from  other  nations.  So,  no 
doubt,  the  first  Fathers,  Adam,  Seth,  Enoch,  Noah,  Shem,  Abra- 
ham, had  their  meetings  :  and  afterward  the  civil  government  of 
Israel  had  many  rites,  that  their  separation  from  the  Gentiles  might 
be  more  evident.  Moreover,  the  Lord  hath  added  a  peculiar  promise  to 
his  congregation  :  "  Wheresoever  two  or  three  be  gathered  together 
in  my  name,  I  will  be  in  the  midst  of  them  :"  also,  "  Whatsoever 
they,  agreeing  together,  shall  desire,  it  shall  be  done  to  them." 
Matt,  xviii.  20;  19.  And  in  the  149th  Psalm,  1st  verse;  "His 
praise  is  in  the  Church  of  the  saints."  And  the  promises,  wherein 
God  doth  affirm  that  he  will  keep  his  Church,  are  so  much  the 
sweeter,  because  we  know  that  he  doth  preserve  and  restore  the 
public  ministry  in  well-ordered  meetings  :  as  also  in  the  very  words 
of  the  Supper  this  promise  is  included,  where  he  commandeth,  that 
the  death  of  the  Lord  should  be  shewed  forth,  and  this  Supper 
distributed,  till  he  come,  &c.  1  Cor.  xi.  26. 

Hitherto  also  pertaineth  the  last  part  of  the  ^\st  Article  of  this 
Confession ;  where  these  things  are  found,  touching  the  Revenues  of 
Monasteries :  — 

In  many  places  the  Churches  want  Pastors,  or  else  the  Pastors 
want  provision.  These  men  ought  chiefly  to  be  relieved  out  of  the 
revenues  of  rich  Monasteries.  Then  the  studies  of  those  which  be 
poor  shall  thereby  be  furthered :  and  in  some  places  Schools  may  be 


OF    ECCLESIASTICAL    MEETINGS.  377 

erected,  especially  seeing  that  it  is  necessary  that  the  Church  should 
discharge  the  cxpences  of  many  poor,  that  they  may  learn  ;  that  so, 
out  of  that  number.  Pastors  and  Ministers  may  be  chosen  to  teach 
the  Churches.  Also  Hospitals  are  thence  to  be  relieved ;  wherein 
it  is  necessary  that  the  poor,  which  have  been  sick  a  long  time, 
should  be  nourished.  A  great  part  of  the  revenues  in  these  coun- 
tries is  by  the  goodness  of  God  transferred  to  such  uses,  which  are 
indeed  godly;  to  wit,  to  nourish  Pastors,  the  poor,  and  scholars; 
to  erect  Schools,  and  to  relieve  Hospitals  :  that  which  remaineth  is 
bestowed  in  every  Monastery  upon  the  guiding  and  ordering  of  things 
pertaining  to  their  houses ;  and  to  think  that  this  is  not  very  sump- 
tuous, is  but  foolishness.  As  for  the  richer  Abbots  in  these  days, 
upon  what  uses  they  lavish  the  revenues,  the  examples  of  many  do 
declare,  whom  we  could  name  :  who  do  both  hate  learning,  religion, 
and  virtue,  and  do  waste  these  alms  ravenously ;  and  either  set  no 
Pastors  over  their  Churches,  or,  if  they  have  any,  suffer  them  to 
star\'e. 

VII. — From  the  Confession  of  Wirtemburg. 

Hitherto  pertainetJi,  first,   the  1 1  th  Article,    2nd  Section,    of  this 

Confession. 

We  think  that  it  is  most  profitable,  that  children  and  young  men 

be  examined  in  the  Catechism  by  the  Pastors  of  their  Church  :  and 

that  they  be  commended,  if  they  be  godly  and  well  instructed,   and 

that  they  be  amended,  if  they  be  ill  instructed.     (The  rest  is  to  be 

seen   in   the   Fom-teenth  Section,  where  the  Confirmation  used  in 

Papistical  Baptism  is  handled.) 

Hitherto  also  pert aineth  the  \Qth  Article,  Of  Prayer. 

By  prayer,  God  is  invocated;  and  true  invocation  is  a  work  of 
faith,  and  cannot  be  done  without  faith.  Now  faith  doth  behold 
Christ,  and  rely  upon  his  merits  only.  Wherefore,  except  thou  shalt 
apply  unto  thyself  the  merit  of  Christ  by  faith,  prayer  will  stand 
thee  in  no  stead  before  God. 

Now  prayer  is  necessarily  required  for  this  purpose,  that,  bv  a  due 
consideration  of  the  promises  of  God,  faith  may  be  stirred  up  and 
kindled  in  us.  Therefore  it  is  not  absurdly  said,  that  sins  are  clean 
taken  away  by  prayer  :  yet  must  it  not  be  so  understood,  as  though 
the  very  work  of  prayer,  of  its  own  merit,  were  a  satisfaction  for 
sins  before  God ;  but  that  by  prayer  faith  is  stirred  up  and  kindled  in 
us,   by  which  faith  we  are  made  partakers  of  the  merit  of  Christ, 


378  THE    FIFTKENTH    SECTION. 

and  have  our  sins  forgiven  us  only  for  Christ  his  sake.  For  before 
that  we  do  by  prayer  invocate  God,  it  will  be  necessary  that  the 
merit  of  Christ  be  applied  to  us,  and  received  by  faith.  Therefore  it 
cannot  be,  that  prayer  should  be  such  a  work,  as  that  for  the  merit 
thereof  we  might  obtain  remission  of  our  sins  before  God.  •'  Let 
his  prayer  be  turned  into  sin  :"  Psalm  cix.  7.  but  it  is  not 
possible  that  prayer  should  be  turned  into  sin,  if  of  itself  it  were  so 
worthy  a  work,  as  that  sin  thereby  should  be  purged.  "  When  ye 
shall  stretch  out  your  hands,  I  wUl  turn  mine  eyes  from  you ;  and 
when  ye  shall  multiply  your  prayers,  I  will  not  hear  you  :"  Isa.  i.  15. 
but  God  would  not  turn  away  his  eyes  from  prayer,  if  of  its  own 
worthiness  it  were  a  satisfaction  for  our  sins.  Augustine,  Upon  the 
lOSsth  Psalm,  saith,  'That  prayer,  which  is  not  made  through  Christ, 
doth  not  only  not  take  away  sin,  but  also  itself  is  made  sin.' 
Bernard,  De  Quadragesima,  Serm.  5,  saith  :  '  But  some  peradventure 
do  seek  eternal  life,  not  in  humility,  but  as  it  were  in  confidence  of 
their  own  merits.  Neither  do  I  say  this,  but  that  grace  received 
should  give  a  man  confidence  to  pray  :  but  no  man  ought  to  put  his 
confidence  in  his  prayer,  as  though  for  his  prayer  he  should  obtain 
that  which  he  desireth.  The  gifts  which  are  promised  do  only  give 
this  unto  us,  that  we  may  hope  to  obtain  even  greater  things  of  that 
mercy  which  giveth  these.  Therefore  let  that  prayer,  which  is 
made  for  temporal  things,  be  restrained  to  our  wants  only  :  let  that 
prayer,  which  is  made  for  the  virtues  of  the  soul,  be  free  from  all 
filthy  and  unclean  behaviour :  and  let  that  prayer,  which  is  made 
for  life  eternal,  be  occupied  about  the  only  good  pleasure  of  God, 
and  that  in  all  humility,  presuming,  as  is  requisite,  of  the  only  mercy 
of  God.' 

Chapter  IS.     Of  Alms. 

"We  do  diligently  commend  alms,  and  exhort  the  Church  that 
every  man  help  his  neighbour  by  every  duty  that  he  may,  and 
testify  his  love.  But  whereas  it  is  said  in  a  certain  place,  "  That 
alms  do  take  away  sin,  as  water  doth  quench  fire,"  Ecclus.  iii.  30.* 
we  must  understand  it  according  to  the  analogy  of  faith.  For  what 
need  was  there,  to  the  taking  away  of  oiu*  sins,  of  Christ  his  passion 
and  death,  if  sins  might  be  taken  away  by  the  merit  of  alms .''     And 

*  One  might  have  thought  that  the  things  said  of  alms-giving  in  the  books  of 
Tobit  and  Ecclesiasticus  were  of  themselves  a  conehisive  warrant  for  ranking 
those  portions  of  tlie  Apocrypha  under  the  designation  of  another  Gospel  than 
that  of  the  grace  of  God. — Kditob. 


OF    ECCLESIASTICAL    MEETINGS.  379 

what  use  were  there  of  the  ministry  of  the  Gospel,  if  alms  were 
appointed  of  God  for  an  instrument,  whereby  the  death  of  Christ 
might  be  applied  to  us  ?  Therefore,  that  Christ  his  honour  may 
not  be  violated,  and  the  ministry  of  the  Gospel  may  retain  its  lawful 
use,  we  teach  that  alms  doth  thus  take  away  sin,  not  that  of  itself 
it  is  a  worthy  work,  whereby  either  sin  may  be  purged,  or  the  merit 
of  Christ  applied,  but  that  it  is  a  work  and  fruit  of  charity  toward 
our  neighbour,  by  which  work  we  do  testify  our  faith  and  obedience, 
which  we  owe  unto  God.  Now  where  faith  is,  there  Christ  alone 
is  acknowledged  to  be  the  purger  of  sins.  Therefore,  seeing  that 
alms  doth  testify,  after  their  manner,  that  Christ  doth  dwell  in  the 
godly,  it  doth  also  testify  that  they  have  remission  of  sins.  For 
except  alms  be  a  work  of  charity,  which  may  bear  witness  to  faith  in 
Christ,  it  is  so  far  from  signifying  that  man  hath  remission  of  sins 
through  Christ,  that  it  doth  even  stink  in  the  sight  of  God.  "  If  I 
shall  distribute,"  saith  Paul,  "  all  my  substance,  that  it  may  be  meat 
for  the  poor,  and  shall  not  have  love,  it  profiteth  me  nothing." 
1  Cor.  xiii.  3.  Therefore  we  teach,  that  good  works  must  be  done 
necessarily,  that  God  is  to  be  invocated,  and  that  alms  is  to  be 
given,  that  we  may  testify  our  faith  and  love,  and  obey  the  calling  of 
God.  But  in  true  repentance  we  teach  that  we  obtain  remission  of 
sins,  only  for  the  Son  of  God  our  Lord  Jesus  Christ  his  sake,  tlirough 
faith ;  according  to  that  which  Peter  saith,  "  To  liim  do  all  the  Pro- 
phets bear  witness,  that,  through  his  name,  every  one  that  beheveth 
in  him  doth  receive  remission  of  sins."  Acts  x.  43. ' 

Chapter  27.  Of  Canonical  Hours. 
Augustine  writeth  in  a  certain  place,  *  that  Ambrose,  the  Bishop 
of  Milan,  did  ordain,  that  the  assembhes  of  the  Church  should  sing 
Psalms,  whereby  they  might  mutually  comfort  themselves,  whilst 
they  looked  for  adversity,  and  stir  up  themselves  to  bear  the  cross  : 
lest  the  people,'  saith  he,  '  should  pine  away  with  the  irksomeness 
of  mourning.'  This  singing,  because  it  was  done  in  a  tongue  com- 
monly known,  and  had  a  godly  use,  deserved  great  praise.  And  by 
the  Canonical  Decree  it  appeareth,  that  those  Hours,  which  they  call 
Canonical,  were  an  appointment  of  certain  times,  wherein  the  whole 
holy  Scripture  should  be  publicly  run  over  every  year;  as  in  the 
Schools  there  be  certain  hours  appointed  for  interpreting  of  authors. 
Such  a  distribution  of  hours  was  peradventure  not  unprofitable  for 
that  time,  and  in  itself  is  not  a  thing  to  be  condemned.  But  to 
appoint  a  special  kind  of  Priests  for  chanting  the  Canonical  Hours, 


380  THE    FIFTEENTH    SECTIOy. 

and  to  sing  them  in  a  strange  tongue,  which  commonly  is  not  known 
to  the  Church,  or  is  not  our  country  tongue,  and  that,  in  some 
places,  in  the  night,  and  for  a  long  time  without  any  intermission, 
new  singers  very  often  taking  one  another's  course ;  and  to  make 
hereof  a  worship,  not  to  this  end,  "  that  by  patience,  and  com- 
fort of  the  Scripture,  we  might  have  hope,"  as  Paul  saith,  Rom. 
XV,  4.  but  that  by  the  merit  of  this  work  a  man  might  mitigate  the 
wrath  of  God,  and  purge  the  sins  of  men  before  God ;  this  is  con- 
trary to  the  judgment  of  that  Church,  which  is  indeed  Catholic. 
"  When  ye  come  together,  according  as  every  one  of  you  hath  a 
Psalm,  or  hath  a  doctrine,  or  hath  a  tongue,  or  hath  a  revelation,  or 
hath  an  intei-pretation,  let  all  things  be  done  unto  edifying."  1  Cor. 
xiv.  26.  Jerome,  Upon  the  Epistle  to  the  Ephesians,  Chap.  5,  saith, 
•  Singing  and  making  melody  to  the  Lord  in  your  hearts.  Let  young 
men  hear  these  things  ;  let  them  hear,  whose  office  it  is  to  sing  in 
the  Church :  that  we  must  sing  to  God,  not  with  the  voice,  but 
with  the  heart ;  and  that  the  throat  and  the  jaws  are  not  to  be 
greased  with  some  sweet  hquor,  as  they  used  to  do  that  play  in 
Tragedies,'  &c. 

Now  that  which  was  spoken,  touching  the  use  of  a  tongue  that  is 
commonly  known,  it  must  be  understood,  not  only  of  the  singing  of 
Psalms,  but  also  of  all  the  parts  of  Ecclesiastical  ministry.  For  as 
sermons  and  prayers  are  to  be  made  in  a  tongue  weU  known  to  the 
Church,  so  also  must  the  Sacraments  be  dispensed  in  a  speech  that 
is  known.  For  although  it  be  lawful  at  some  time  to  use  a  strange 
tongue,  by  reason  of  the  learned ;  yet  the  consent  of  the  Catholic 
Church  doth  require  this,  that  the  necessary  ministries  of  the 
Church  be  executed  in  our  country  speech.  "  I  had  rather  in  the 
Church  to  speak  five  words  with  my  understanding,  that  I  may  also 
insti'uct  others,  than  ten  thousand  words  in  a  strange  tongue." 
1  Cor.  xiv.  19.  Innocentius  IIL,  De.  Offi.  Jud.  Ord.  cap.  Quoniam, 
saith :  '  Because  that,  in  many  parts  within  one  city  and  diocese, 
there  be  people  of  divers  languages  mingled  together,  having  under 
one  faith  divers  rites  and  customs ;  we  do  straitly'  command,  that 
the  Bishops  of  such  cities  or  dioceses  do  provide  fit  men,  who, 
according  to  the  diversity  of  ceremonies  and  languages,  may  execute 
among  them  the  divine  duties,  and  minister  the  Ecclesiastical  Sacra- 
ments, instructing  them  both  by  the  word  and  by  their  example.' 
Therefore  they  are  to  be  said  to  do  godly  and  Catholicly,  who  do  so 
appoint  the  dispensation  of  the  Sacraments,  the  singing  of  Psalms, 
and  the  reading  of  the  holy  Scripture,  that  the  Church  may  under- 


OF    ECCLESIASTICAL    MEETINGS.  381 

Stand  that  which  is  said,  read,  or  sung,  and  the  spirit  may  receive 
fruit  thereby  to  comfort  the  mind,  and  to  confirm  faith,  and  to  stir 
up  love. 

VIII.  — From  the  Confession  of  Sueveland. 

Chapter  21.     Of  the  Singing  and  Prayers  of  Ecclesiastical  Men. 

And  for  that  cause,  to  wit,  that  men  should  not  wink  at  that 
offending  of  God,  which  might  be  committed  under  a  colour  of  his 
ser\'ice,  (than  which  nothing  can  offend  "him  more  grievously,)  our 
Ministers  have  condemned  the  most  of  those  things,  which  w-ere 
used  in  the  singings  and  prayers  of  Ecclesiastical  men.  For  it  is  but 
too  manifest  that  these  have  degenerated  from  the  first  appointment 
and  use  of  the  Fathers.  For  no  man,  which  understandeth  the 
writings  of  the  ancient  Fathers,  is  ignorant  of  this,  that  it  was  a 
custom  among  them,  wisely  to  rehearse,  and  also  to  expound,  a  few 
Psalms,  with  some  chapter  of  the  Scripture  ;  whereas  now-a-days 
many  Psalms  are  chanted,  for  the  most  part  without  understanding, 
and  of  the  reading  of  the  Scripture  there  be  only  the  beginnings  of 
Chapters  left  unto  us,  and  innumerable  things  are  taken  up  one  after 
another,  which  serves  rather  for  superstition,  than  for  godliness. 
Therefore  our  Ministers  did  first  of  all  denounce  this,  that  many 
things,  which  were  contrary  to  the  Scriptures,  are  mingled  with  holy 
prayers  and  songs ;  as  that  those  things  are  attributed  to  saints  de- 
parted, which  are  proper  to  Christ  alone ;  namely,  to  free  us  from 
sins  and  other  discommodities,  and  not  so  much  to  obtain,  as  to  give 
us  the  favour  of  God,  and  all  kind  of  good  things.  Secondly,  that 
they  are  increased  so  infinitely,  that  they  cannot  be  sung  or  rehearsed 
with  an  attentive  mind  :  whereas  it  is  nothing  but  a  mocking  of 
God,  whatsoever  we  do  in  his  service  without  understanding.  Lastly, 
that  these  things  also  were  made  meritorious  works,  and  to  be  sold 
for  no  small  price  ;  to  say  nothing  hereof,  that,  against  the  express 
commandment  of  the  Holy  Ghost,  all  things  are  there  said  and  sung 
in  that  tongue  which  not  only  the  people  doth  not  understand,  but 
many  times  also,  not  they  themselves,  which  do  live  of  those  kinds 
of  singing  and  prayers. 


382 


THE    SIXTEENTH    SECTION. 

OF  HOLY  DAYS,  FASTS,  AND  CHOICE  OF  MEATS  ;  AND  OF 
THE  VISITATION  OF  THE  SICK,  AND  THE  CARE  THAT  IS 
TO  BE  HAD  FOR  THE  DEAD. 

I. — -From  the  latter  Confession  of  Helvetia. 
Chapter  24.     Of  Holy  Days,  Fasts,  and  Choice  of  Meats. 

Although  religion  be  not  tied  unto  time,  yet  can  it  not  be  planted 
and  exercised  without  a  due  dividing  and  allotting  out  of  time  unto 
it.  Every  Church  therefore  doth  choose  unto  itself  a  certain  time, 
for  public  prayers,  and  for  preaching  of  the  Gospel,  and  for  the 
celebration  of  the  Sacraments :  and  it  is  not  lawful  for  every  one  to 
overthrow  this  appointment  of  the  Church  at  his  own  pleasure. 
For  except  some  due  time  and  leisure  were  allotted  to  the  outward 
exercise  of  religion,  without  doubt  men  would  be  quite  drawn  from 
it  by  their  own  affairs.  In  regard  hereof,  we  see  that,  in  the  ancient 
Churches,  there  were  not  only  certain  set  hours  in  the  week  appoint- 
ed for  meetings,  but  that  also  even  the  Lord's  day  itself,  ever  since 
the  Apostles'  time,  was  consecrated  to  religious  exercises,  and  unto 
a  holy  rest ;  which  also  is  now  very  well  observed  of  our  Churches, 
for  the  worship  of  God,  and  increase  of  charity.  Yet  herein  we 
give  no  place  unto  the  Jewish  observation  of  the  day,  or  to  any 
superstitions.  For  we  do  not  account  one  day  to  be  holier  than  an- 
other, nor  think  that  mere  rest  is  of  itself  liked  of  God.  Besides  we 
do  celebrate  and  keep  the  Lord's  day,  and  not  the  Sabbath,  and  that 
with  a  free  observation. 

Moreover,  if  the  Churches  do  religiously  celebrate  the  memoiy  of 
the  Lord's  Nativity,  Circumcision,  Passion,  Resurrection,  and  of 
his  Ascension  into  heaven,  and  sending  the  Holy  Ghost  upon  his 
disciples,  according  to  Christian  liberty,  we  do  very  well  ajiprove  of  it. 
But  as  for  Festival  days,  ordained  to  men,  or  saints  departed,  we 
cannot  allow  of  them.  For  indeed  such  Feasts  must  be  referred  to 
the  first  table  of  the  Law,  and  belong  peculiarly  unto  God.  To 
conclude,  these  Festival  days,  which  are  appointed  to  saints,  and 
abrogated  of  us,  have  in  them  many  gross  things,  unprofitable,  and 
not  to  be  tolerated.  In  the  mean  time  we  confess,  that  the  remem- 
brance of  saints,  in  due  time  and  place,  may  be  to  good  use  and 
profit  commended  unto  the  people  in  sermons,  and  the  holy  exam- 
ples of  holy  men  set  before  their  eyes,  to  be  imitated  of  all. 


OF  HOLY  DAYS,  FASTS,  8iC.  383 

Now,  the  more  sharply  that  the  Church  of  Christ  doth  accuse  sur- 
feiting, drunkenness,  and  all  kind  of  lusts  and  intemperance,  so  much 
the  more  earnestly  it  doth  commend  unto  us  Christian  fasting.  For 
fasting  is  nothing  else  but  the  abstinence  and  temperance  of  the 
godly,  and  a  watching  and  chastising  of  our  flesh,  taken  up  for  the 
present  necessity,  whereby  we  are  humbled  before  God,  and  with- 
draw from  the  flesh  those  things,  whereby  it  is  cherished,  to  the  end 
it  may  the  more  willingly  and  easily  obey  the  Spirit,  Wherefore 
they  do  not  fast  at  all,  that  have  no  regard  of  those  things,  but  do 
imagine  that  they  fast,  if  they  stuft'  their  bellies  once  a  day,  and  for 
a  set  or  prescribed  time  do  abstain  fi-om  certain  meats,  thinking  that 
by  this  very  work  wrought  they  please  God,  and  do  a  good  work. 
Fasting  is  a  help  of  the  prayers  of  the  saints,  and  of  all  virtues  : 
but  the  Fasts,  wherein  the  Jews  fasted  from  meat,  and  not  from 
wickedness,  pleased  God  nothing  at  all,  as  we  may  see  in  the  books 
of  the  Prophets. 

Now  fasting  is  either  public  or  private.  In  old  time  they  cele- 
brated public  Fasts  in  troublesome  times,  and  in  the  afflictions  of  the 
Church  :  wherein  they  abstained  altogether  from  meat  unto  the 
evening,  and  bestowed  all  that  time  in  holy  prayers,  the  worship  of 
God,  and  repentance.  These  dififered  little  from  mournings  and 
lamentations ;  and  of  these  there  is  often  mention  made  in  the 
Prophets,  and  especially  in  the  2nd  Chapter  of  Joel.  Such  a  Fast 
should  be  kept  at  this  day,  when  the  Church  is  in  distress.  Private 
fasts  are  used  of  every  one  of  us,  according  as  every  one  feeleth  the 
Spirit  weakened  in  him  :  for  so  far  forth  he  withdraweth  that 
which  might  cherish  and  strengthen  the  flesh.  All  fasts  ought  to 
proceed  from  a  free  and  willing  spirit,  and  such  a  one  as  is  truly 
humbled,  and  not  framed  to  win  applause  and  liking  of  men,  much 
less  to  the  end  that  a  man  might  merit  righteousness  by  them. 
But  let  every  one  fast  to  this  end,  that  he  may  deprive  the  flesh  of 
that  which  would  cherish  it,  and  that  he  may  the  more  zealously 
serve  God. 

The  Fast  of  Lent  hath  testimony  of  antiquity,  but  none  out  of 
the  Apostles'  writings  ;  and  therefore  ought  not,  nor  cannot,  be  im- 
posed on  the  faithful.  It  is  certain  that  in  old  time  there  were 
divers  manners  and  uses  of  this  Fast ;  whereupon  Irenseus,  a  most 
ancient  writer,  saith,  '  Some  think  that  this  Fast  should  be  observed 
one  day  only,  others  two  days,  but  others  more,  and  some  forty  days. 
Which  variety  of  keeping  this  Fast  began  not  now  in  our  times,  but 
long  before  us  ;  by  those,  as  I  suppose,  which,  not  simply  holding 


384  THE    SIXTEENTH    SECTION. 

that  which  was  delivered  them  from  the  beginning,  fell  shortly  after 
into  another  custom,  either  through  negligence  or  ignorance.' 
Moreover,  Socrates,  the  writer  of  the  History,  saith,  'Because  no 
ancient  record  is  found  concerning  this  matter,  1  think  the  Apostles 
left  this  to  every  man's  own  judgment,  that  every  one  might  work 
that  which  is  good,  without  fear  or  constraint.' 

Now  as  concerning  the  choice  of  meats,  we  suppose  that,  in  fast- 
ing, all  that  should  be  taken  from  the  fleshy  whereby  the  flesh  is 
made  more  lusty,  wherein  it  doth  most  immoderately  delight,  and 
whereby  it  is  most  of  all  pampered,  whether  they  be  fish,  spices, 
dainties,  or  excellent  wines.  Otherwise  we  know  that  all  the  crea- 
tures of  God  were  made  for  the  use  and  service  of  men.  All  things 
which  God  made  are  good.  Gen.  i.  31.  and  are  to  be  used  in  the 
fear  of  God,  and  with  due  moderation,  without  putting  any  difference 
between  them.  For  the  Apostle  saith,  "  To  the  pure,  all  things  are 
pure  :"  Tit.  i.  15.  and  also,  "Whatsoever  is  sold  in  the  shambles, 
eat  ye,  and  ask  no  question,  for  conscience'  sake."  1  Cor.  x.  25. 
The  same  Apostle  calleth  the  doctrine  of  those,  which  teach  to 
abstain  from  meats,  "  the  doctrine  of  devils  ;"  for  that  "  God  created 
meats  to  be  received  of  the  faithful,  and  such  as  know  the  truth, 
with  thanksgiving  :  because  that  whatsoever  God  hath  created,  it  is 
good,  and  is  not  to  be  refused,  if  it  be  received  with  giving  of 
thanks."  1  Tim.  iv.  1  ;  3,  4.  The  same  Apostle  to  the  Colossians 
reproveth  those,  which  by  an  overmuch  abstinence  will  get  unto 
themselves  an  opinion  of  holiness.  Col.  ii.  20 — 23.  Therefore  we 
do  altogether  mislike  the  Tatians,  and  the  Encratites,  and  all  the 
disciples  of  Eustathius,  against  whom  the  Gangryan  Synod  *  was 
assembled. 

Also,  out  of  the  15th  Chapter,  towards  the  end: — Of  Comforting  and 
Visiting  the  Sick. 
Seeing  that  men  do  never  lie  open  to  more  grievous  temptations, 
than  when  they  are  exercised  with  infirmities,  or  else  are  sick  and 
brought  low  with  diseases  ;  it  behoveth  the  Pastors  of  the  Churches 
to  be  never  more  vigilant  and  careful  for  the  safety  of  the  flock, 
than  in  such  diseases  and  infirmities.  Therefore  let  them  visit  the 
sick  betimes,  and  let  them  be  quickly  sent  for  of  the  sick,  if  the 
matter  shall  so  require  :  let  them  comfort  and  confirm  them  in  the 

*  There  were  two  Councils  held  at  Gangres,  in  Paphlagonia  ;  tho  former,  in 
A.  D.  324,  or  325 ;  the  latter,  in  a.  d.  375.—  Editor. 


OF    HOLY    DAYS,    FASTS,    &C.  385 

true  faith :  finally,  let  them  strengthen  them  against  the  dangerous 
suggestions  of  Satan.  In  like  manner  let  thera  pray  with  the  sick 
person  at  home  in  his  house ;  and,  if  need  he,  let  them  make  prayers 
for  the  sick  in  the  public  meeting  :  and  let  them  be  careful,  that 
they  mav  have  a  happv  passage  out  of  this  life.  As  for  Popish 
visiting  with  the  extreme  unction,  we  have  said  before  that  we  do 
not  like  of  it,  because  it  hath  many  absurd  things  in  it,  and  such  as 
be  not  approved  by  the  canonical  Scriptures. 

Chapter  26.     Of  the  Burial  of  the  Faithful,  and  of  the  Care  which  is 

to  be  had  for  stiohas  are  Dead;  of  Purgatory,  and  the  Appearing  of 

Spirits. 

The  Scripture  willeth  that  the  bodies  of  the  faithful,  as  being 
temples  of  the  Holy  Ghost,  which  we  truly  believe  shall  rise  again 
at  the  last  day,  should  be  honestly,  without  any  superstition,  com- 
mitted to  the  earth  ;  and  besides,  that  we  should  make  honourable 
mention  of  them  which  have  godlily  died  in  the  Lord,  and  perform 
all  duties  of  love  to  such  as  they  leave  behind  them,  as  their  widows 
and  fatherless  children.  Other  care  to  be  taken  for  the  dead,  we 
teach  none.  Therefore  we  do  greatly  mislike  the  Cynics,  who  neg- 
lected the  bodies  of  the  dead,  or  did  very  carelessly  and  disdainfully 
cast  them  into  the  earth,  never  speak  so  much  as  a  good  word  of  the 
deceased,  nor  any  whit  regarded  those  whom  they  left  behind  them. 
Again,  we  condemn  those  which  are  too  much  and  preposterously 
officious  tow^ard  the  dead  ;  who,  like  Ethnics,  do  greatly  lament  and 
bewail  their  dead,  (we  do  not  discommend  that  moderate  mourning, 
which  the  Apostle  doth  allow,  1  Thess.  iv.  13.  but  judge  it  au 
unnatural  thing  to  be  touched  with  no  sorrow  ;)  and  do  sacrifice  for 
the  dead,  and  mumble  certain  prayers,  not  without  their  penny  for 
their  pains;  thinking  by  these  their  duties  to  dehver  these' their 
friends  from  torments,  wherein  being  wrapped  by  death,  they  sup- 
pose they  may  be  rid  out  of  them  again  by  such  lamentable  songs. 
For  we  believe  that  the  faithful,  after  bodily  death,  do  go  directly 
unto  Christ,  and  therefore  do  not  Etand  in  need  of  helps  or  prayers 
for  the  dead,  or  any  other  such  duty  of  them  which  are  alive.  In 
like  manner  we  believe,  that  the  unbelievers  be  cast  headlong  directly 
into  hell,  from  whence  there  is  no  return  opened  to  the  wicked  by 
any  duties  of  those  which  live. 

But  as  touching  that  which  some  teach  concerning  the  fire  of 
Purgatory,  it  is  flat  contrary  to  the  Christian  faith,  ('  I  believe  the 
remission  of  sins,  and  life  everlasting,')  and  to  the  absolute  purgation 

2  c 


386  THE    SIXTKENTH    SECTION. 

of  sins  made  by  Christ,  and  to  these  sayings  of  Christ  our  Lord : 
"  Verily,  verily  I  say  unto  you,  he  that  heareth  my  word,  and 
believeth  in  him  that  sent  me,  hath  everlasting  life,  and  shall  not 
come  into  condemnation  ;  but  hath  passed  from  death  unto  life. 
John  V.  24.  Again,  "  He  that  is  vpashed,  needeth  not  save  to  vpash 
his  feet,  but  is  clean  every  whit :  and  ye  are  clean."  John  xiii.  10. 
Now,  that  which  is  recorded  of  the  spirits  or  souls  of  the  dead 
sometimes  appearing  to  them  that  are  alive,  and  craving  certain 
duties  of  them,  whereby  they  may  be  set  free :  we  count  those 
apparitions  among  the  delusions,  crafts,  and  deceits  of  the  Devil, 
who,  as  he  can  transform  himself  into  an  angel  of  light,  so  he 
laboureth  tooth  and  nail  either  to  overthrow  the  true  faith,  or  else 
to  recal  it  into  doubt.  The  Lord,  in  the  Old  Testament,  forbade  to 
enquire  the  truth  of  the  dead,  and  to  have  any  thing  to  do  with 
spirits.  Deut.  xviii.  10,  11.  And  to  the  glutton,  being  bound  in 
torments,  as  the  truth  of  the  Gospel  doth  declare,  is  denied  any 
return  to  his  brethren  :  the  oracle  of  God  pronouncing,  and  saying, 
"  They  have  Moses  and  the  Prophets,  let  them  hear  them.  If  they 
hear  not  Moses  and  the  Prophets,  neither  will  they  believe,  if  one 
shall  arise  from  the  dead."  Luke  xvi.  29  ;  31. 

IL — From  the  Confession  of  Baslk. 

Art.  5.  Sect,  3.  The  Church  of  Christ  doth  herein  labour  all 
that  she  can,  to  keep  the  bonds  of  peace  and  love  in  unity.  There- 
fore she  doth  by  no  means  communicate  with  sects,  and  the  rules  of 
orders,  devised  to  make  a  difference  of  days,  meats,  apparel,  and 
ceremonies. 

Also,  from  Art.  10.  Sects.  1,  2.  No  man  can  prohibit  that 
which  Christ  himself  hath  not  prohibited.  For  this  cause  we  know 
that  auricular  confession,  holy-days  dedicated  to  saints,  and  such 
like  things,  had  their  beginning  of  men,  and  were  not  commanded 
of  God ;  as,  on  the  other  side,  we  know  that  the  marriage  of  Minis- 
ters was  not  forbidden. 

Also,  the  same  Art.  Sect.  4.  And  again,  no  man  can  forbid 
those  things  which  God  hath  permitted  :  therefore  we  think  that 
it  is  not  by  any  means  forbidden  to  receive  meats  with  thanks- 
giving. 

Ill, — Fkom  the  Confession  op  Bohemia. 
Hitherto   pertain,    first,    those    thiiujs  lohich  are  to  be  found   in 


OP  HOLY  DAYS,  FASTS,  &C,  387 

Chapter    15,    about   the  middle,    concerning  the  Keeping  of  Holy 

Days  and  Fasts : — 

In  like  sort  many  of  the  ancient  ceremonies,  and  such  as  were 
brought  in  by  custom,  so  near  as  may  be,  are  retained  among  us 
even  at  this  day.  Of  this  sort  be  certain  days  appointed  for  feasts 
and  holy-days,  the  Matins,  that  is,  morning  sermons,  evening 
assemblies,  the  Lord's  days,  which  be  holy-days,  and  special  feast- 
days  added  thereunto,  which  are  consecrated  to  the  celebrating  of 
the  works  of  Christ,  as  to  his  Nativity,  Passion,  Resurrection ;  &c. 
and  such  as  be  dedicated  to  the  remembrance  of  holy  men,  as  of  the 
Virgin  Mary,  of  the  Apostles,  and  of  other  saints,  and  chiefly  of 
those  saints,  of  whom  there  is  mention  in  the  holy  Scriptures.* 
And  all  these  things  be  done  of  us,  that  the  word  of  God  may  be 
taught,  that  God  may  be  worshipped  and  served,  and  that  he  may 
be  glorified  among  us. 

To  this  place  also  is  to  be  referred  that  which  follovoeth,  taken  out 

of  Chapter  17:— 
In  like  sort  also  our  Ministers,  (as  it  is  meet  for  Christian  men 
to  do,)  to  the  glory  and  praise  of  God,  do  celebrate  holy-days  con- 
secrated to  the  Virgin,  and  the  remembrance  of  her ;  do  make  and 
sing  godly  and  Christian  songs  of  her  ;t  and  with  pleasure,  and 
diligently,  and  that  they  may  confirm  themselves,  rehearse  those 
great  things  wherewith  God  hath  adorned  her  above  aU  other 
women.  And  they  all  rejoice  one  with  another,  and  shew  themselves 
most   thankful   for   the   salvation   which   is   born    unto    mankind  ; 

*  As  certain  Churches  do  so  far  submit  themselves  to  the  infirmity  of 
them  with  whom  they  be  conversant,  as  to  observe  these  things,  though  they 
do  disagree  very  much,  yea,  though  they  be  altogether  contrary  in  the  manner 
thereof:  so  most  Churches,  not  being  compelled  by  any  such  necessity,  have, 
without  the  offence  of  other  Churches,  utterly  abolished  even  these  things  also, 
not  only  as  unprofitable,  but  as  hurtful. 

t  Herein  also  let  the  Churches  use  their  liberty,  to  edifying ;  and  let  that 
be  very  carefully  avoided  in  this  singing,  which  hath  happened  in  extolling  the 
praises  chiefly  of  the  Virgin  Mary :  lest  that,  whilst  God  seemeth  to  be  praised 
in  his  saints,  the  saints  being  transformed  into  idols,  the  worship  which  is  due 
to  God  alone  be  again  transferred  unto  them.  Howbeit  they  truly  seem  to  be 
the  wiser,  who  do  not  suffer  any  thing  to  be  either  taught  or  sung  in  the 
Church  of  God,  beside  the  word  of  God,  interpreted  in  the  tongue  peculiar  to 
the  people  :  and  who  in  singing  do  keep  this  mean,  that  the  greatest  part  of 
the  time  may  be  spent,  rather  in  hearing  than  in  singing,  cf  the  word  of  God  ; 
and  that  that  which  is  sung  may  be  so  sung,  that  the  minds  may  rather  be 
instructed,  than  the  ears  delighted  with  any  broken  music. 

2c  2 


388  THE    SIXTEENTH    SECTION. 

and  with  all  Christian  people  they  confess  and  profei^s  that  she  is 
happy,  and  they  praise  God  for  all  these  things.  And  so  much  as 
lieth  in  them,  they  do  faithfully  follow  and  imitate  the  holy  life  and 
good  manners  of  that  "\''irgin,  and  they  do  indeed  execute  that  which 
she  commandeth  to  them  that  ministered  in  the  Marriage  at 
Cana,  John  ii.  5.  and  do  always  desire  to  be  in  heaven  with  her. 
And  all  these  things  they  do  according  to  the  meaning  of  the  holy 
Scriptures. 

And,  a  little  after.  And  thus  do  we  teach  that  the  saints 
are  truly  worshipped,*  when  the  people,  on  certain  days,  at 
a  time  appointed,  do  come  together  to  the  service  of  God, 
and  do  call  to  mind  and  meditate  upon  the  benefits  of  God, 
which  he  hath  bestowed  upon  holy  men,  and  through  them 
upon  his  Church ;  and  therewithal  do  admonish  themselves 
concerning  their  calling,  or  place  which  they  have  held,  their 
doctrine,  faith,  life,  and  exercises  of  godliness,  and  the  last  end 
of  their  life  :  that  they  may  be  as  it  were  built  up  in  the  same 
truth  by  the  word  of  God,  and  may  praise  God,  and  give  him  thanks 
for  those  men,  and  in  their  name,  and  may  sing  profitable  songs, 
and  such  as  are  free  from  superstition, •]-  and  may  raise  and  stir  up 
themselves  to  the  like  obedience,  imitation  of  their  faith,  their  works 
and  deeds,  their  godliness,  holiness,  and  honesty ;  and  that  they 
may  call  upon  God,  that  he  would  vouchsafe  to  give  unto  them  to 
enjoy  their  company  and  fellowship,  as  well  here  in  the  time  of 
grace,  as  hereafter  in  eternal  glorv.  All  which  things  are  in 
few  words  comprehended  in  the  Epistle  to  the  Hebrews,  where  it 
is  said  :  "  Remember  them  which  have  the  oversight  over  you, 
which  have  declared  unto  you  the  word  of  God  :  whose  faith  follow, 
considering  what  hath  been  the  end  of  their  conversation."  Heb. 
xiii.  7. 

Chapter  18.  Of  Fasting. 
Touching  true  and  Christian  fasting,  we  teach,  that  it  is  an  out- 
ward work  of  faith,  comprehending  in  it  worship ;  which  is  done  by 
exercising  the  bodv  to  abstinence,  joining  therewithal  prayers,  and 
giving  of  alms ;  and  that  it  is  due  to  God  alone  :  Matt.  vi.  1 8.  and 
that  among  Christians,  according  as  their  strength  will  suffer,  and 
their  affairs  and  businesses  require  and  permit,  at  what  time  soever 

*   Here  also,  look  to  the  first  observation  iii)oii  this  Confession. 
■|  See  the  second  observation  upon   this  Confession ;   and  the  whole  of  the 
Second  Section,  wherein  is  intrcated  of  the  lawful  honour  of  saints. 


OF  HOLY  DAYS,  FASTS,  &C.  389 

they  use  it,  in  any  society,  either  {general  or  particular,  it  must  be 
done  without  hypocrisy  or  superstition,  as  the  holy  Scriptures  do 
witness.  And  Paul,  among  other  things,  doth  thus  write  of  it : 
"  Let  us  approve  ourselves  as  the  Ministers  of  God,  by  fasting,"  &c. 
2  Cor.  vi.  4,  5.  And  Christ  saith,  "  Then  they  shall  fast."  Luke 
V.  35.  And  again,  Paul  saith,  in  another  place,  "  That  ye  may  give 
yourselves  to  fasting  and  prayer."  1  Cor.  vii.  5.  Now  fasting  doth 
not  consist  in  the  choice  of  meat  which  a  man  useth,  but  in  the 
moderate  use  of  meat,  and  in  exercising,  chastising,  and  bringing 
under  the  unruly  flesh  before  God.  And  chiefly  the  matter  con- 
sisteth  in  the  spirit  and  in  the  heart :  to  wit,  how,  for  what  cause, 
with  what  intent  and  purpose,  a  man  doth  fast ;  and  how,  and  by 
what  mean,  the  godly  may  exercise  a  wholesome  and  acceptable  fast 
unto  God.  And,  on  the  other  side,  when  they  should  not  fast, 
but  rather  should  take  heed  that  they  do  not  fast,  it  is  expressed  in 
the  Prophet,  Isa.  Iviii.  4.  and  manifestly  taught  of  Christ  himself. 
Matt.  vi.  16. 

What  is  to  be  thought  of  the  choice  and  difference  of  meats,  every 
man  ought  to  learn  out  of  the  doctrine  of  Christ  ;  that  by  this  mean 
what  doubt  soever  is  on  this  point,  it  may  be  taken  away,  and 
decided.  "  Then  Christ  called  the  multitude  unto  him,  and  said. 
Hear,  and  understand.  That  which  goeth  into  the  mouth  defileth 
not  the  man,  but  that  which  cometh  out  of  the  mouth,  that  defileth 
the  man  ;"  Matt.  xv.  10,  11  ;  Mark  vii.  14,  15.  that  is,  maketh  him 
guilty.  Also,  out  of  the  doctrine  of  the  Apostle,  whose  words  are 
thus  :  "I  am  persuaded  through  the  Lord  Jesus,  that  nothing  is 
unclean  of  itself ;  but  unto  him  that  judgeth  any  thing  to  be 
unclean,  to  him  it  is  unclean.  But  if  thy  brother  be  grieved  for  thy 
meat,  now  walkest  not  thou  charitably.  Destroy  not  him  with  thy 
meat,  for  whom  Christ  died.  For  the  kingdom  of  God  is  not  meat 
nor  drink,  but  righteousness,  and  peace,  and  joy  in  the  Holy  Ghost." 
Rom.  xiv.  14,  15  ;  17.  Christians  indeed  are  not  tied  to  any  law 
in  this  case  ;  yet  so,  that  they  be  not  an  offence  to  the  weaker  sort : 
therefore  the  Apostle  addeth  ;  "  All  things  indeed  are  pure,  but 
it  is  evil  for  the  man  which  eateth  with  offence."  Rom.  xiv.  20. 
And  in  another  place  he  writeth  ;  "  Meat  doth  not  make  men  ac- 
ceptable to  God  :  for  neither  if  we  eat,  are  we  the  better  ;  neither 
if  we  eat  not,  are  we  the  worse."  1  Cor.  viii.  8. 


390  THE    SIXTEEXTH    SECTION. 

IV. — From  the  Confession  of  France. 
Art.  24.  To  conclude,  we  think  that  Purgatory  is  a  feigned 
thing,  coming  out  of  the  same  shop,  whence  also  monastical  vows, 
pilgrimages,  the  forbidding  of  marriage,  the  use  of  meats,  a  cere- 
monial observation  of  certain  days,  auricular  confession,  indulgences, 
and  such  like  things  have  proceeded  :  by  which  things  certain  men 
have  thought  that  they  do  deserve  favour  and  salvation.  But  we 
do  not  only  reject  all  those  things,  for  a  false  opinion  of  merit 
added  thereunto,  but  also  because  they  are  the  inventions  of  men, 
and  a  yoke  laid  upon  the  consciences  of  men,  by  men's  authority. 

V.  —  From  the  Confession  of  England. 
Art.  14.  towards  the  end.  And  as  for  the  brags  they  are  wont  to 
make  of  their  Purgatory,  though  we  know  it  is  not  a  thing  so  very 
lately  risen  amongst  them,  yet  is  it  no  better  than  a  blockish*  and 
old  wives'  device.  Augustine  indeed  sometime  saith,  '  there  is  such 
a  place  :'  In  Psalminn  Ixxxv.  sometime  he  denieth  not  but  there 
may  be  :  In  Enchiridio,  cap.  67.  sometime  he  doubteth  :  De  Civitate 
Dei,  lib.  21.  cap.  26.  sometime  again  he  utterly  denieth  that  there 
is  any  at  all,  and  thinketh  that  men  are  therein  deceived  by  a 
certain  natural  good-will  they  bear  their  friends  depai'ted.  Co7itra 
Pelagianos,  lib.  Hi/pognost.  5.  But  yet  of  this  one  error  hath 
there  grown  up  such  a  harvest  of  mass-mongers,  that,  the  masses 
being  sold  abroad  commonly  in  every  corner,  the  temples  of  God 
became  shops,  to  get  money ;  and  silly  souls  were  persuaded  that 
nothing  was  more  necessary  to  be  bought :  indeed  there  was  nothing 
more  gainful  for  these  men  to  sell,  &c. 

VI. — From  the  Confession  of  Augsburg. 
Of  Abuses  that  be  taken  away.  Article  4. —  Of  Difference  between  Meats, 
and  such  like  Popish  Traditions. 
In  this  corporal  life,  we  have  need  of  traditions,  that  is,  of  the 
distinctions  of  times  and  places,  that  all  things  may  be  done  orderly 
in  the  Church,  as  Paul  willeth  :  "  Let  all  things  be  done  in  order, 
and  so  as  is  meet  and  decent."  1  Cor.  xiv.  40.  Therefore  the 
Church  hath  her  traditions ;  that  is,  she  appointeth  at  what  times, 
and  where,   the  Church  shall  come  together.     Unto  this  civil  end 

•  Blockish;  that  is,  foolish  :  such  as  might  be  expected  from  a  blockhead. — 
Editor. 


OF    HOLY    DAYS,    FASTS,    &C.  391 

it  is  lawful  to  make  traditions.  But  men  that  are  not  acquainted 
with  the  doctrine  of  Christ,  are  not  content  with  this  end;  hut 
they  join  superstitious  opinions  unto  traditions,  and  by  superstition 
multiply  traditions  out  of  measure.  Of  this  there  hath  been  com- 
plaint made  in  the  Church  not  only  by  late  writers,  as  Gerson  and 
others,  but  also  by  Augustine.  Wherefore  it  is  needful  to  admonish 
the  people,  what  to  think  of  the  traditions  which  are  brought  into 
the  Church  by  man's  authority.  For  it  is  not  without  cause,  that 
Christ  and  Paul  do  so  often  speak  of  traditions,  and  admonish  the 
Church  to  judge  wisely  of  traditions. 

There  was  a  general  opinion,  not  of  the  common  sort  alone, 
but  also  of  the  teachers  in  the  Church,  that  the  difference  of  meats, 
and  such  like  works,  which  the  Ecclesiastical  traditions  do  command, 
are  services  of  God,  which  deserve  remission  of  sins  :  also,  that  such 
kinds  of  worship  are  Christian  righteousness,  and  as  necessary  as  the 
Levitical  ceremonies  in  the  Old  Testament  ever  were  ;  and  that  they 
cannot  be  omitted  without  sin,  no,  not  then,  when  they  might  be 
omitted  without  danger  of  giving  oflFence. 

These  persuasions  have  brought  forth  many  discommodities. 
First,  the  doctrine  of  the  Gospel  is  hereby  obscured,  which  teacheth 
that  sins  are  forgiven  freely  by  Christ.  This  benefit  of  Christ  is 
transferred  unto  the  work  of  man.  And  by  reason  of  this  opinion, 
traditions  were  especially  increased,  because  that  these  works  were 
supposed  to  deserve  remission  of  sins ;  to  be  satisfactions,  to  be 
Christian  righteousness.  Moreover,  for  this  cause  especially  doth 
St.  Paul  so  often  and  so  earnestly  give  us  warning,  "  to  beware  of 
traditions ;"  Col.  ii.  8.  lest  that  Christ's  benefit  should  be  transferred 
to  traditions,  lest  the  glory  of  Christ  should  be  obscured,  lest  true 
and  sound  comfort  should  be  withheld  from  men's  consciences,  and, 
in  a  word,  lest  faith  (that  is,  trust  in  the  4nercy  of  Christ)  should  be 
quite  smothered.  These  dangers  St.  Paul  would  have  avoided  :  for 
it  is  greatly  needful  that  the  pure  doctrine  of  the  benefit  of  Christ, 
of  the  righteousness  of  faith,  and  of  the  comfort  of  consciences, 
should  be  continued  in  the  Church. 

Secondly,  these  traditions  have  obscured  the  commandments  of 
God.  For  this  kind  of  schooling  was  thought  to  be  spiritual,  and 
the  righteousness  of  a  Christian  man.  Yea,  the  traditions  of  men 
were  set  aloft,  above  the  commandments  of  God.  All  Christianity 
was  placed  in  the  observation  of  certain  festival-days,  rites,  fasts, 
and  form  of  apparel.  These  beggarly  rudiments  carried  goodly 
titles  ;  namely,  that  they  were  the  spiritual  life,  and  the  perfection  of 


392  THE    SIXTEENTH    SECTIOX. 

a  Christian.  In  the  mean  while,  the  commandments  of  God,  touch- 
ing every  calling,  were  of  small  estimation  :  that  the  father  brought 
up  his  children,  that  the  mother  bare  them,  that  the  Prince  govern- 
ed the  commonwealth,  these  works  were  little  set  by  ;  they  were 
not  taken  to  be  any  service  of  God.  The  minds  of  many  stood  in 
a  continual  mammering,*  whether  marriage,  magistracy,  and  such 
like  functions  of  a  civil  hfe,  did  please  God  or  no.  And  this 
doubtfulness  did  trouble  many  very  much.  Many,  forsaking  their 
callings,  leaving  the  commonwealth,  did  shut  up  themselves  in 
Monasteries,  that  they  might  seek  that  kind  of  life,  which  they 
thought  did  more  please  God;  yea,  which  they  supposed  to  merit 
remission  of  sins. 

Thirdly,  the  opinion  of  necessity  did  much  vex  and  disquiet  men's 
consciences.  Traditions  were  thought  necessary  :  and  yet  no  man, 
though  never  so  diligent,  did  ever  observe  them  all,  especially  for 
that  the  number  of  them  was  infinite.  Gerson  writeth,  '  That  many 
fell  into  desperation,  some  murdered  themselves,  because  they  per- 
ceived well  that  they  could  not  observe  the  traditions.'  And  all 
this,  while  they  never  heard  one  comfortable  word  of  grace,  and  of 
the  righteousness  of  faith. 

We  see  t  that  the  Summists  and  divines  gather  together  the  tradi- 
tions, and  seek  out  qualifications  of  them,  for  the  unburdening  of  men's 
consciences  :  but  even  they  cannot  satisfy  themselves,  nor  disentangle 
themselves  outright ;  and  sometimes  also  their  very  interpretations 
themselves  do  snare  men's  consciences.  The  schools  also  and  pulpits 
were  so  busied  in  numbering  up  the  traditions,  that  they  had  no 
leisure  to  handle  the  Scripture,  or  to  search  out  more  profitable  doc- 
trine of  faith,  of  the  cross,  of  hope,  of  the  excellency  of  civil  affairs, 
or  of  the  comfort  of  men's  consciences  in  sore  temptations.  ^Yhere- 
fore  many  good  men  have  oft  complained,  that  they  were  so  hindered 
by  these  contentions  about  traditions,  that  they  could  not  be  freely 
occupied  in  a  better  kind  of  doctrine.  ^V'henas,  therefore,  such 
superstitious  opinions  did  cleave  fast  unto  the  traditions,  it  was 
necessary  to  admonish  the  Churches,  what  they  were  to  judge  of 

*  Mummerbuj ;  more  properly,  mandeiing,  or  maundering  :  a  state  of  suspense 
and  hesitation. — Editor. 

f  All  this  matter  of  ceremonies  and  traditions  in  general  doth  properly  belong 
to  the  Seventeenth  Section  next  following  :  but  forasmuch  as  here  is  introatcd 
of  holy-days,  meats,  and  fasts,  it  was  requisite  that  those  things  should  be 
l)rought  into  this  Section,  because  the  generals  could  not  well  be  severed  from 
the  particulars. 


OF  HOLY  DAYS,  FASTS,  &C.  393 

traditions ;  to  free  godly  minds  from  error,  to  cure  wounded  consci- 
ences, and  to  set  out  the  benefit  of  Christ.  We  do  not  go  about  to 
weaken  the  authority  of  Ecclesiastical  power,  we  detract  nothing 
from  the  dignity  of  Bishops  ;  *  we  do  not  disturb  the  good  order  of 
the  Church.  Traditions,  rightly  taken,  are  better  liked  :  but  we 
reprove  those  Jewish  opinions  only. 

Thus  therefore  we  teach,  touching  ceremonies  brought  into  the 
Church  by  man's  authority.  First,  touching  traditions  which  are 
opposed  to  the  commandment  of  God,  or  cannot  be  kept  without 
sin,  the  Apostle's  rule  is  to  be  followed :  "  We  must  obey  God 
rather  than  man."  Acts  v.  29.  Of  this  sort  is  the  tradition  of 
single  life.  Secondly,  touching  other  ceremonies  which  are  in  their 
own  nature  things  indifferent,  as  fasts,  festival-days,  difference  of 
apparel,  and  the  like,  we  must  know  that  such  observances  do 
neither  merit  remission  of  sins,  neither  yet  are  they  the  righteous- 
ness or  perfection  of  a  Christian ;  but  that  they  are  things  indiffer- 
ent, which,  where  is  no  danger  of  giving  offence,  may  well  be 
omitted. 

This  judgment  of  ours  hath  evident  and  clear  testimonies  in  the 
Gospel,  to  the  end  that  it  might  admonish  the  Church,  that  the 
Gospel  be  not  oppressed  and  obscured  by  superstitious  opinions. 
"  The  kingdom  of  God  is  not  meat  and  drink,  but  righteousness, 
peace,  and  joy  in  the  holy  Ghost.''  Rom.  xiv.  1  7.  Here  Paul  teach- 
eth  plainly,  that  Christian  righteousness  is  the  spiritual  motions  of 
the  heart,  and  not  the  outward  observation  of  meats  and  days,  &c. 
"  Let  no  man  judge  you  in  meat,  drink,  or  respect  of  a  holy-day." 
Col.  ii.  16.  He  forbiddeth  that  their  consciences  should  be  judged, 
that  is,  that  their  consciences  should  be  condemned,  in  the  use  of 
such,  things ;  but  will  have  them  counted  altogether  indifferent 
things,  and  such  as  pertain  not  to  the  righteousness  of  the  Gospel. 
Then  there  followeth  a  long  and  weighty  speech,  both  of  the  rites  of 
Moses,  and  of  the  ceremonies  appointed  by  the  authority  of  man. 
For  Paul  speaketh  of  both  kinds  namely,  denying  them  to  be  the 
righteousness  of  a  Christian,  and  forbidding  to  burden  the  consci- 
ences with  such  traditions.  "  If  ye  be  dead  with  Christ  from  the 
rudiments  of  the  world,  why,  as  though  ye  lived  in  the  world, 
ordain  ye  traditions ;  Touch  not,  taste  not,  handle  not?"  Col.  ii. 
20,  21.     "All  that  entereth  into  the  mouth,  defileth  not  the  man." 

*  Touching  both  the  dignity  and  the  power  of  Bishops,  look  to  the  third 
and  fifth  Observations  upon  this  CoiifessioH,  in  the  Eleventh  Section. 


394  THE    SIXTEENTH    SECTION. 

Matt.  XV.  1 1 .  And  in  that  place  Christ  excuseth  his  disciples,  that 
had  broken  a  tradition  that  was  in  use  among  them,  and  addeth  a 
notable  saying,  "  They  worship  me  in  vain  with  the  commandments 
of  men."  ver.  9.  He  denieth  man's  precepts  to  be  true  duties,  avail- 
able unto  righteousness  before  God.  Wherefore  they  are  not  the 
righteousness  of  a  Christian,  nor  yet  necessary  duties. 

Yet,  for  all  that,  it  is  apparent,  how  wonderfully  the  services 
invented  by  man  have  multiplied  and  increased  in  the  Church  unto 
this  day.  The  Monks  did  daily  heap  up  ceremonies  both  with  new 
superstitions,  and  also  with  new  ways  to  bring  in  money.  And 
these  trifles  were  thought  to  be  the  chiefest  worship  of  God,  and  the 
greatest  godliness.  Whereas  Christ  doth  by  a  most  grave  and 
weighty  oracle  forbid  that  such  ceremonies  should  be  accounted  for 
services  of  God.  For  he  doth  not  forbid  the  appointing  of  tradi- 
tions unto  a  civil  end  and  use,  that  is,  for  good  order's  sake;  but  he 
denieth  that  such  be  any  worship  of  God,  in  saying,  "In  vain  do 
they  worship  me."  Matt.  xv.  9.  And  he  teacheth  that  true  worships 
be  works  commanded  of  God,  as  fear,  faith,  love,  patience,  chastity, 
walking  in  one's  calling,  doing  of  one's  duty,  &c.  Peter  saith,  "  Why 
do  ye  tempt  God,  laying  a  yoke  on  the  disciples'  necks,  which 
neither  we  nor  our  fathers  were  able  to  bear  ?  But  by  the  grace  of 
our  Lord  Jesus  Christ  we  believe  to  be  saved,  as  did  also  they." 
Acts  XV.  10,  11.  Here  Peter  sheweth,  that  remission  of  sins,  and 
salvation,  cometh  to  us  by  Christ,  and  not  by  the  rites  of  Moses,  or 
the  law  ;  and  doth  also  give  us  to  understand,  that  such  do  grievi- 
ously  sin,  which  do  burden  men's  consciences  with  such  ordinances. 
For  it  is  no  slight  reproof,  when  he  saith,  "  Why  tempt  ye  God?" 
And  Paul  termeth  the  forbidding  of  meats  and  marriages,  and  such  like 
traditions,  "  doctrines  of  devils."  1  Tim.  iv.  1 — 3.  But  why  doth  he 
use  such  a  sharp  speech  ?  His  meaning  was  not  that  there  should 
be  no  ordinances  at  all,  or  that  no  differences  of  places  and  times 
should  be  observed :  but  then  he  accounteth  them  to  be  doctrines  of 
devils,  whenas  the  benefit  of  Christ  is  attributed  unto  them  ;  when 
they  are  reputed  for  righteousness,  and  for  necessary  services  of 
God ;  when  an  opinion  of  necessity  is  fastened  to  them,  and  men's 
consciences  are  racked,  and  faith  made  of  no  force,  by  them.  These 
discommodities  Christ  and  his  Apostles  would  have  to  be  diligently 
avoided ;  and  for  that  cause  they  cry  out  so  often  and  so  earnestly 
against  traditions.  And  it  is  a  wonder,  that  the  patrons  of  such 
superstitious  opinions  about  traditions  are  no  whit  moved  with  such 
thundering  speeches. 


OF  HOLY  DAYS,  FASTS,  &C.  395 

Now,  as  for  us,  we  teach  that  those  traditions  are  not  to  be  con- 
demned, which  command  nothing  against  the  laws  of  God,  and  have 
a  civil  use  and  end ;  namely,  such  as  are  ordained  for  this  purpose,  that 
things  might  be  done  orderly  in  the  Church.  Of  which  sort  are  the 
traditions  about  holy-days,  the  Lord's  day,  Christmas,  Easter,  and 
the  rest :  also,  about  the  holy  Lessons,  and  such  like.  Now  all  rites 
of  this  kind  we  retain  very  willingly  in  our  Churches.  And  yet  the 
Church  is  taught  to  know  what  to  think  of  such  customs  ;  to  wit, 
that  they  do  not  merit  remission  of  sins,  that  they  are  not  Christian 
righteousness,  nor  duties  necessary  unto  Christian  righteousness ; 
but  indifferent  things,  which  a  man  may  omit,  where  there  is  no 
danger  of  giving  oifence.  This  qualifying  of  traditions  doth  set 
free  the  consciences  from  superstitious  opinions,  and  from  that  old 
torture  of  racking.  And  yet  it  bringeth  great  commendation  to 
traditions,  because  it  sheweth  the  true  use  of  them.  All  modest 
men  will  more  willingly  obey  the  traditions,  after  they  understand 
that  their  consciences  are  set  free  from  danger  in  private ;  and  that 
they  must  but  so  far  obey,  as  that  the  common  peace  be  not  disturbed, 
nor  the  weak  ones  hurt.  Again,  this  interpretation  doth  defend  and 
preserve  public  manners  and  discipline,  because  it  conimandeth  to 
avoid  offences.  Also,  to  observe  public  holy-days,  meetings  in  the 
Churches,  readings,  &c.  doth  serve  for  examples,  and  to  accustom 
the  youth,  and  the  common  sort,  thereto.  Therefore  such  ordinan- 
ces are  not  to  be  broken,  but  rather  with  common  care  and  travail  to 
be  furthered. 

These  be  the  true  and  meet  commendations  of  traditions,  which 
no  doubt  do  greatly  stir  up  such  as  are  godly  and  moderate,  to  love, 
defend,  and  adorn  the  public  morals.  The  Gospel  teacheth  to  think 
reverently,  not  only  of  other  civil  laws  and  orders,  but  also  of 
Ecclesiastical,  and  sheweth  the  true  use  of  them.  Yet,  notwith- 
standing, it  appointeth  degrees,  and  will  have  the  doctrine  touching 
Christ,  and  things  that  are  heavenly  and  everlasting,  discerned  from 
the  schooling  of  the  Church. 

This  liberty,  whereof  we  speak  now,  was  not  unknown  to  the  Fa- 
thers. For  Augustine  saith,  '  This  whole  kind  of  things  hath  free 
observances  ; '  and  to  this  purpose  he  discourseth  at  large.  Irensus 
saith,  '  The  disagreement  in  fasting  doth  not  break  off  the  agree- 
ment in  faith.'  The  Tripartite  History  gathereth  together  many  ex- 
amples of  rites  disagreeing  one  from  the  other,  and  in  the  end 
addeth  a  notable  saying  :  '  It  was  not  the  Apostles'  mind,  to  pre- 
scribe anything  touching  holy-days,  but  to  preach  godliness,  and  a 


39G  THE    SIXTEENTH    SECTION. 

good  conversation.'     But,  in  so  manifest  a  matter,  it  is  needless  to 
heap  up  many  testimonies. 

But  our  adversaries  do  here  make  great  outcries  :  that  by  this 
doctrine  public  discipHne  and  order  is  overthrown,  and  disorder  and 
anarchy  brought  in ;  likewise,  that  good  works,  and  mortification  of 
the  flesh,  are  abolished,  according  to  Jovinian's  surmise.  These 
slanders  we  have  partly  refuted  already  :  there  is  no  confusion  or 
anarchy  brought  in,  nor  the  public  discipline  overthrown,  whenas  we 
teach,  that  traditions,  which  have  a  civil  end  and  use,  ought  to  be 
observed ;  and  we  teach  also  that  offences  must  be  foreseen  and 
avoided.  But  touching  mortification,  we  answer  thus ;  True  and 
unfeigned  mortification  is,  to  bear  the  cross,  to  endure  dangers, 
troubles,  and  afflictions.  Tliis  kind  of  obedience  is  the  worship  of 
God,  and  a  spiritual  work,  as  the  Psalm  teacheth  :  "  A  sacrifice  to 
God  is  a  troubled  spirit,"  &c.  Ps.  li.  17.  We  teach  moreover  that 
another  kind  of  exercise  is  necessary.  It  is  the  duty  of  every 
Christian  to  bridle  his  flesh,  even  by  bodily  discipline,  labours,  tem- 
perance, meditation  of  heavenly  things,  and  such  other  exercises,  fit 
for  his  age.  The  nearest  and  proper  end  whereof  must  be  this,  that 
fulness  and  idleness  do  not  prick  him  forward  to  sin,  and  that  his 
mind  may  be  stirred  up,  and  made  more  apt  for  heavenly  affections. 
It  is  not  to  be  thought  that  these  exercises  are  a  worship  of  God, 
that  desen'eth  remission  of  sins;  or  that  they  be  satisfactions,  &c. 
And  this  discipline  must  be  continual ;  neitber  can  certain  days  be 
set  and  appointed  equally  for  all.  Of  this  discipline  Christ  speaketh : 
"  Beware  that  your  bodies  be  not  oppressed  with  surfeiting."  Luke 
xxi.  34.  Again,  "This  kind  of  devils  doth  not  go  out,  but  by  fast- 
ing and  prayer."  Matt,  xvii.  21.  And  Paul  saith,  "  I  chastise  my 
body,  and  bring  it  in  bondage."  1  Cor.  ix.  27.  Wherefore  we  do 
not  mislike  fastings,  but  superstitious  opinions,  and  snares  for  men's 
consciences,  consisting  in  traditions.  Moreover,  these  exercises, 
whenas  they  are  refeiTcd  unto  that  end,  that  we  may  have  our  bodies 
fit  for  spiritual  things,  and  to  do  our  duties,  according  to  a  man's 
calling,  &c.  they  are  good  in  the  godly,  and  meritorious  works,*  as 

*  Although  we  are  persuaded,  that  such  meritorious  works  be  not  meant  in 
this  phice,  as  by  their  own  worthiness  do  deserve  any  thing,  but  that  they 
be  acceptable  to  God,  and  are  crowned,  not  according  to  debt,  but  aecording  to 
grace  ;  yet  we  cannot  approve  this  improper  speech,  by  what  interpretation 
soever  it  be  qualified,  as  we  have  already  in  certain  places  noted  before  :  Section 
Eight,  observation  seventh  upon  this  Confession  .  also,  Section  Nine,  observa- 
tion second  upon  the  same ;  and  observation  first  upon  the  Confession  of 
Wii'temburg. 


OF  HOLY  DAYS,  FASTS,  &C.  397 

the  example  of  Daniel  doth  testify.  Dan.  x.  12.     For  they  be  works, 
which  God  requireth  to  this  end,  that  they  may  subdue  the  flesh. 

This  Article  we  Jiiid  placed  elseivhere  in  the  fifth  place  among  those, 
wherein  the  Abuses  that  are  changed  are  reckoned  vp. — Article  5, 
Of  the  Difference  of  Meats. 

It  hath  been  a  general  opinion,  not  of  the  common  sort  alone,  but 
also  of  such  as  are  teachers  in  the  Churches,  that  the  differences  of 
meats,  and  such  like  human  traditions,  are  works  available  to  merit 
remission,  both  of  the  fault,  and  of  the  punishment.  And  that  the 
world  thus  thought  it  is  apparent  by  this  ;  that  daily  new  ceremonies, 
new  orders,  new  holy-days,  new  fasts,  were  appointed :  and  the 
teachers  in  the  Churches  did  exact  these  works  at  the  people's  hands, 
as  a  service  necessary  to  deserve  justification  ;  and  they  did  greatly 
terrify  their  consciences,  if  aught  were  omitted. 

Of  this  persuasion  of  traditions,*  many  discommodities  have  fol- 
lowed in  the  Church.  For  first  the  doctrine  of  grace  is  obscured  by 
it,  and  also  the  righteousness  of  faith,  which  is  the  most  especial 
point  of  the  Gospel,  and  which  it  behoveth  most  of  all  to  stand  forth 
and  to  have  the  pre-eminence  in  the  Church,  that  the  merit  of  Christ 
may  be  well  known,  and  faith,  which  believeth  that  sins  are  remitted 
through  Christ,  and  not  for  any  works  of  ours,  may  be  exalted  far 
above  works.  For  which  cause  also  Paul  laboureth  much  on  this 
point :  he  removeth  the  law,  and  human  traditions,  that  he  may  shew 
that  the  righteousness  of  Christ  is  a  far  other  thing,  than  such 
works  as  these  be;  namely,  a  faith,  which  believeth  that  sins  are 
freely  remitted  through  Christ.  But  this  doctrine  of  St.  Paul  is  al- 
most wholly  smothered  by  traditions,  which  have  bred  an  opinion, 
that,  by  making  difference  in  meats,  and  such  like  services,  a  man 
must  merit  remission  of  sins,  and  justification.  In  their  doctrine  of 
repentance  there  was  no  mention  of  faith ;  only  these  satisfactory 
works  were  spoken  of :  repentance  seemed  to  stand  whoUy  in  these. 

Secondly,  these  traditions  obscured  the  commandments  of  God, 
that  they  could  not  be  known,  because  that  traditions  were  preferred 
far  above  the  commandments  of  God.  All  Christianity  was  thought 
to  be  an  observation  of  certain  holy-days,  rites,  fasts,  and  attire. 
These  observations  carried  a  goodly  title  and  name,  that  they  were 

•  Tbis  treatise  of  ceremonies  in  general  repeated  doth  properly  pertain  unto 
the  Section  next  following,  but  must  needs  be  inserted  in  the  present,  be- 
cause here  also^is  special  mention  of  fastings  and  holy-days,  as  we  mentioned 
also  in  the  former  Article. 


398  THE    SIXTEENTH    SECTION. 

the  spiritual  life,  and  the  perfect  life.  In  the  mean  season,  God's 
commandments,  touching  every  man's  calling,  were  of  small  estima- 
tion. That  the  father  brought  up  his  children,  that  the  mother  bare 
them,  that  the  prince  governed  the  common-wealth,  these  were  repu- 
ted worldly  affairs,  and  imperfect,  and  far  inferior  to  those  glistering 
observances.  And  these  errors  did  greatly  torment  good  minds, 
which  were  grieved  that  they  were  handfasted  to  an  imperfect  kind 
of  life,  in  marriage,  in  magistracy,  and  in  other  civil  functions. 
They  had  the  monks,  and  such  like  men,  in  admiration,  and  falsely 
imagined  that  their  observances  did  more  deserve  remission  of  sins, 
and  justification. 

Thirdly,  Traditions  brought  great  danger  to  men's  consciences, 
because  it  was  impossible  to  keep  them  all,  and  yet  men  thought 
the  observation  of  them  to  be  necessary  duties.  Gerson  writeth, 
'  that  many  fell  into  despair,  and  some  murdered  themselves,  because 
they  perceived  that  they  could  not  keep  the  traditions  :'  and  all  this, 
while  they  never  heard  the  comfort  of  the  righteousness  of  faith, 
or  of  grace.  We  see  the  Summists  and  divines  gather  together  the 
traditions,  and  seek  qualifications  of  them,  to  unburden  men's  con- 
sciences :  and  yet  all  will  not  serve,  but  sometimes  they  bring  more 
snares  upon  the  conscience.  The  schools  and  pulpits  have  been  so 
busied  in  gathering  together  the  traditions,  that  they  had  not  leisure 
once  to  touch  the  Scripture,  and  to  seek  out  a  more  profitable  doc- 
trine, of  faith,  of  the  cross,  of  hope,  of  the  dignity  of  civil  affairs, 
of  the  comfort  of  conscience  in  perilous  assaults.  Wherefore  Gerson, 
and  some  other  divines,  have  made  grievous  complaints,  that  they 
were  hindered  by  brawls  about  traditions,  so  that  they  could  not  be 
occupied  in  some  better  kind  of  doctrine.  And  St.  Augustine  for- 
biddeth  that  men's  consciences  should  be  burdened  with  such  kind 
of  observations,  and  doth  veiy  wisely  warn  Januarius  to  know,  that 
they  are  to  be  observed  indifferently.  For  he  so  speaketh  :  '  Where- 
fore our  ministers  must  not  be  thought  to  have  touched  this  matter 
unadvisedly,  for  hatred  of  the  Bishops,  as  some  do  falsely  surmise. 
There  was  great  need  to  admonish  the  Churches  of  those  errors, 
which  did  arise  from  mistaking  of  traditions  :  for  the  Gospel  driveth 
men  to  urge  the  doctrine  of  grace,  and  of  the  righteousness  of  faith, 
in  the  Church  ;  which  yet  can  never  be  understood,  if  men  suppose 
that  they  can  merit  remission  of  sins,  and  justification,  by  observan- 
ces of  their  own  choice.'  Thus  therefore  they  have  taught  us, 
that  we  can  never  merit  remission  of  sins,  and  justification,  by 
the  observation   of   man's  traditions  ;    and  therefore  we  must  not 


OF    HOLY    DAY?,    FASTS,  &C.  399 

think  that  such  observations  are  necessary  duties.  Hereunto  they 
add  testimonies  out  of  the  Scriptures.  Christ  excuseth  his  disciples, 
which  kept  not  the  received  tradition,  (which  yet  seemed  to  be 
about  a  matter  not  unlawful,  but  indifferent,  and  to  have  some 
affinity  with  the  washings  of  the  law  ;)  and  saith,  "  They  worship  me 
in  vain  with  the  precepts  of  men."  Matt.  xv.  9.  Christ  therefore 
requireth  no  unprofitable  worship.  And  a  little  after,  he  addeth, 
"  All  that  entereth  in  at  the  mouth  defileth  not  the  man."  ver.  11. 
Also,  "  The  kingdom  of  God  is  not  meat  and  drink."  Rom.  xiv. 
17.  "  Let  no  man  judge  you  in  meat  or  drink,  in  a  Sabbath,  or  in 
an  holy-day,"  Col.  ii.  16.  Again,  "  If  ye  be  dead  with  Christ  from 
the  rudiments  of  the  world,  why,  as  though  ye  lived  in  the  world, 
are  ye  subject  to  traditions  ;  Touch  not,  taste  not,  handle  not  ?"  ver. 
20,  21.  Peter  saith,  "  Why  tempt  ye  God,  laying  a  yoke  upon  the 
necks  of  the  disciples,  which  neither  we,  nor  our  fathers,  were  able 
to  bear  ?  But  by  the  grace  of  our  Lord  Jesus  Christ,  we  hope  to  be 
saved,  as  did  also  they."  Acts  xv.  10,  11.  Here  Peter  forbiddeth 
to  burden  the  consciences  with  many  rites,  whether  they  be  of  Moses', 
or  of  any  others',  appointing.  And  Paul  calleth  the  forbidding 
of  meats,  "a  doctrine  of  devils  :"  1  Tim,  iv.  1.  because  that  it  is 
flat  against  the  Gospel,  to  appoint  or  do  such  works,  to  the  end  that 
by  them  we  may  merit  remission  of  sins,  or  justification,  or  as 
though  there  could  be  no  Christianity  without  them. 

Here  our  adversaries  object  against  us,  that  our  Ministers  hinder 
all  good  discipline,  and  mortification  of  the  flesh ;  as  Jovinian  did. 
But  the  contrary  may  be  seen  by  our  men's  writings.  For  they 
have  always  taught,  touching  the  cross,  that  Christians  must  suffer 
afflictions.  This  is  the  true,  earnest,  and  unfeigned  mortification,  to 
be  exercised  with  divers  afflictions,  and  to  be  crucified  with  Christ. 
Moreover  they  teach,  that  every  Christian  must  so  by  bodily  discip- 
line, or  bodily  exercises  and  labour,  exercise  and  keep  himself  under, 
that  fulness  and  sloth  do  not  prick  him  up  to  sin ;  not  that  he  may 
by  such  exercises  merit  remission  of  the  faidt,  or  of  eternal  dcsth. 
And  this  corporal  discipline  must  be  plied  always,  not  only  on  a  few, 
and  those  set  days ;  according  to  the  commandment  of  Christ, 
"  Take  heed  that  your  bodies  be  not  oppressed  with  surfeiting." 
Luke  xxi.  34.  Again,  "  This  kind  of  devils  is  not  cast  out  but  by 
fasting  and  prayer."  Matt.  xvii.  21.  And  Paul  saith,  "I  chastise 
my  body,  and  bring  it  under  subjection  :"  1  Cor.  ix.  27.  where  he 
plainly  sheweth,  that  he  did  therefore  chastise  his  body,  not  that  by 
discipline  he  might  merit  remission  of  sins,  but  that  his  body  might 


400  THK    SIXTEENTH    SECTION. 

be  apt  and  fit  for  spiritual  things  and  to  do  his  duty,  according  to  his 
calling.  Therefore  we  do  not  condemn  fasts  themselves,  but  the 
traditions  which  prescribe  certain  days  and  certain  meats,  with  dan- 
ger to  the  consciences,  as  though  such  works  as  these  were  necessary 
duties.  » 

Yet  many  of  the  traditions  are  obsered  among  us,  which  tend 
unto  this  end,  that  things  may  be  done  orderly  in  the  Church  ;  as 
namely,  the  order  of  Lessons  in  the  Mass,*  and  [the  chiefest  holy- 
days.  But,  in  the  mean  time,  men  are  admonished,  that  such  a 
service  doth  not  justify  before  God,  and  that  there  is  no  sin  to  be 
put  in  such  things,  if  they  be  left  undone,  so  it  be  without  scandal. 
This  liberty  in  human  rites  and  ceremonies  was  not  unknown  to  the 
Fathers.  For  in  the  Eastern  Church  they  kept  Easter  at  anotlier 
time  than  they  did  in  Rome :  and  whenas  they  of  the  Church  of 
Rome  accused  the  Eastern  Church  of  schism  for  this  diversity,  they 
were  admonished  by  others,  that  such  fashions  should  not  be  alike 
everywhere.  And  Irseneus  saith :  '  The  disagreement  about  fasting 
doth  not  break  off  the  agreement  of  faith.'  Besides,  Pope  Gregory, 
in  the  12th  Distinction,  insinuateth,  that  such  diversity  doth  not 
hurt  the  unity  of  the  Chm'ch :  and  in  the  Tripartite  History,  lib.  9. 
many  examples  of  different  rites  are  gathered  together,  and  these 
words  are  there  rehearsed,  '  The  mind  of  the  Apostles  was,  not  to 
give  precepts  of  holy  days,  but  to  preach  godliness  and  a  good  con- 
versation.' 

Hitherto  also  belong  Article  7,  Sections  15 — IS,  of  the  same  Con- 
fession, lohich  thus  speak  of  Holy  Days : — 

What  t  is  then  to  be  thought  of  the  Lord's  day,  and  of  such  like 
rites  used  in  Churches  ?  Hereunto  they  answer,  that  it  is  lawful  for 
the  Bishops  or  Pastors  to  appoint  ordinances,  whereby  things  may 
be  done  in  order  in  the  Church ;  not  that  by  them  we  should  merit 
remission  of  sins,  or  satisfy  for  sins,  or  that  men's  consciences 
should  be  bound  to  esteem  them  as  necessary  services,  and  think 
that  they  sin  when  they  violate  any  one  of  them,  though  it  be  with- 

*  We  have  declared  before,  in  Section  Fourteen,  observation  second,  upon 
this  same  Confession  of  Augsburg,  why  we  do  worthily  detest  even  the  very 
name  of  the  Mass  ;  and  as  touching  holy-days,  or  fasts,  we  spake  thereof  in 
the  Confession  of  the  Waldenses,  or  Bohemia,  going  next  before  this. 

f  What  follows,  to  the  end  of  the  Augsburg  Confession,  is  inserted  in  lioth 
editions  of  the  English,  from  the  Appendix  subjoined  to  the  Latin  Harmony. — 
EnrroR. 


OF    HOLY    DAYS,    FASTS,    &C.  401 

out  the  offence  of  others.  So  Paul  ordained,  "  that  women  should 
cover  their  heads  in  the  congregation  ;"  1  Cor.  xi.  6.  "  that  the 
interpreters  of  Scripture  should  be  heard  in  course,  or  order,  in  the 
Church."   1  Cor.  xiv.  27. 

Such  like  ordinances  it  behoveth  the  Churches  to  keep  for  charity' 
and  quietness'  sake,  so  far  forth  that  one  offend  not  another,  that  all 
things  may  be  done  in  order,  and  without  tumult  in  the  Church  : 
but  yet  with  this  caution,  that  men's  consciences  be  not  burdened,  so 
as  they  should  account  them  as  things  necessary  to  salvation,  and 
think  they  did  sin  when  they  brake  any  one  of  them  without 
offence  of  others  :  as  no  man  would  say  that  a  woman  doth  offend, 
if  she  come  abroad  with  her  head  uncovered,  without  the  offence 
of  any. 

Of  this  sort  is  the  observation  of  the  Lord's  day,  of  Easter,  of 
Pentecost,  and  such  like  holy-days  and  rites.  For  they  that  think 
that  the  observation  of  the  Lord's  day  was  appointed  by  the  authority 
of  the  Church,  instead  of  the  Sabbath,  as  necessary,  they  are  greatly 
deceived.  The  Scripture  requireth  that  the  observation  of  it  should 
be  now  free  :  for  it  teacheth  that  the  Mosaical  ceremonies  are  not 
needful  after  the  Gospel  is  revealed.  And  yet,  because  it  was  re- 
quisite to  appoint  a  certain  day,  that  the  people  might  know  when 
to  come  together,  it  seemeth  that  the  Church  did  for  that  purpose 
appoint  the  Lords's  day  :  which  day  for  this  cause  also  seemed  to 
have  better  liked  the  Church,  that  in  it  men  might  have  an  example 
of  Christian  liberty,  and  might  know  that  the  observation,  neither 
of  the  Sabbath,  nor  of  any  other  day,  was  of  necessity. 

There  are  extant  certain  monstrous  disputations  touching  the 
changing  of  the  law,  and  the  ceremonies  of  the  new  law,  and  the 
change  of  the  Sabbath :  which  did  all  spring  up  of  a  false  persuasion, 
that  there  should  be  a  worship  in  the  Church,  like  to  the  Levitical 
worship ;  and  that  Christ  gave  the  charge  of  devising  new  ceremon- 
ies, which  should  be  necessary  to  salvation,  to  the  Apostles  and 
Bishops.  These  errors  crept  into  the  Church,  whenas  the  doctrine 
of  faith  was  not  plainly  enough  taught.  Some  dispute,  that  the 
observation  of  the  Lord's  day  is  not  indeed  of  the  law  of  God,  but 
as  it  were  of  the  law  of  God  :  and  touching  holy-days,  they  pre- 
scribe how  far  it  is  lawful  to  work  in  them.  What  else  are  such 
disputations,  but  snares  for  men's  consciences  ? 

2   D 


402  THK    SIXTEENTH    SECTION, 

VII. — From  the  CoNrEssioN  of  Saxony. 

Article  19.  Section  2.      Of  Anointing. 

Moreover,  that  -whicli  now  is  called  Extreme  Unction,  was  in 
times  past  a  kind  of  healing ;  as  is  evident  out  of  the  Epistle  of 
St.  James,  chap.  v.  14.  Now  is  it  become  a  shew,  full  of  superstition. 
They  say  that  sins  be  forgiven  through  these  anointings,  and  they 
add  thereunto  invocation  of  the  dead,  which  also  must  of  necessity  be 
disliked.  Therefore  these  ceremonies  are  not  kept  in  our  Churches, 
neither  in  times  past  did  the  Church  think  that  they  were  necessary. 
But  for  the  sick  we  do  make  godly  prayers,  publicly  and  privately : 
as  also  the  Lord  hath  promised,  that  he  will  assuage  even  corporal 
griefs  in  them  that  ask  it  of  him,  according  to  that  saying,  "  Call 
upon  me  in  the  day  of  trouble,  and  I  will  deliver  thee."  Ps.  1.  15. 
Also  we  use  burials,  having  thereat  a  decent  assembly,  godly  ad- 
monitions, and  songs,  &c,  —  (The  first  part  of  this  19th  Article, 
which  is  of  Confirmation,  was  inserted  in  the  Thirteenth  Section.) 

Hitherto  also  pertaineth  the  beginning  of  Article  20,  so  far  as  it 
speaketh  of  a  certain  Time  appointed  for  the  Worship)  of  God: — 

Natural  reason  doth  know  that  there  is  an  order ;  and  the  under- 
standing of  order  is  an  evident  testimony  of  God.  Neither  is  it 
possible  that  men  should  live  without  any  order  ;  as  we  see  that  in 
families  there  must  be  distinct  times  of  labour,  rest,  meat,  and  sleep  : 
and  every  nature,  as  it  is  best,  so  doth  it  chiefly  love  order  through- 
out the  whole  life.  Also  Paul  commandeth,  "  that  all  things  in  the 
Church  be  done  decently  and  in  order."  1  Cor.  xiv.  40.  There- 
fore there  hath  been  at  all  times,  even  from  the  beginning  of  man- 
kind, a  certain  order  of  public  meetings  :  there  hath  been  also  a 
certain  distinction  of  times,  and  of  some  other  ceremonies,  and  that, 
without  doubt,  full  of  gravity  and  elegancy,  among  those  excellent 
lights  of  mankind,  whenas  in  the  same  garden  or  cottage  there  sat 
together  Shem,  Abraham,  Isaac,  and  their  families ;  and  whenas, 
that  sermon  which  Shem  made,  concerning  the  true  God,  the  Son 
of  God,  the  distinction  of  the  Church,  and  other  nations,  being 
heard,  afterward  they  together  used  invocation.  (The  rest,  because 
it  treateth  of  indifferent  Traditions  in  general,  is  placed  in  the  next 
Section.) 


OF    nOLY    DAYS,    FASTS-,    &C.  403 

VTII.— From  the  Confession  of  Wirtembfrg. 

Arlicle  M .      Of  Fasting, 

\Vc  tliink  that  fasting  is  profitable,  not  to  this  end,  that  either 
by  the  morit  of  its  work  it  might  purge  sins  before  God,  or  apply 
the  merit  of  Christ  to  hiin  that  doth  fast ;  but  that  by  sobriety  it 
may  bridle  the  flesh,  lest  that  man,  being  hindered  by  surfeiting  and 
drunkenness,  be  the  less  obedient  to  the  calling  of  God,  and  dis- 
charge his  duty  negligently.  But  we  shall  have  a  fit  place  hereafter 
to  speak  of  Fasting. 

Also,  Artkle  28.     Of  Fasting. 

Fasting  hath  its  praise  and  use.  But  now  we  are  not  to  speak 
either  of  necessary  fasting,  when  a  man  must  needs  fast  for  want  of 
meat ;  or  of  an  allegorical  fasting,  which  is  to  abstain  from  all  vices  : 
but  we  are  to  speak  of  two  usual  kinds  of  fasting.  Whereof  the  one 
is  a  perpetual  fast,  and  this  is  sobriety,  which  is  always  to  be  kept, 
in  meat  and  drink,  throughout  the  whole  course  of  a  man's  life  :  for 
it  is  never  lawful  for  us  to  raven,  and  to  follow  surfeiting  and 
drunkenness.  There  is  another  fast,  which  is  for  a  day,  whenas 
sometimes  we  abstain  from  meat  the  whole  day ;  such  as  was  used 
in  the  Old  Testament,  Lev.  xvi.  29.  Also,  the  examples  of  Jeho- 
shaphat,  2  Chron.  xx.  3.  of  the  Ninevites,  Jon.  iii.  5.  and  others,  do 
witness  the  same  thing.  Tliis  kind  of  fasting  was  also  used  after 
the  publishing  of  the  Gospel;  as  appeareth,  Actsxiii.  3.  and  xiv.  23. 
But  afterward  there  followed  a  great  difference  in  Churches,  touch- 
ing the  observation  of  such  a  kind  of  fasting  :  and  as  this  difference 
brought  no  discommodity  to  the  Church,  so  it  testified  that  the  use 
of  this  fasting  was  free.  And  there  is  a  v/orthy  saying  among  the 
ancient  Fathers,  touching  this  variety  ;  '  The  difference,'  say  thev, 
'  of  fastings  doth  not  break  off'  the  agreement  of  faith.' 

Now,  although  some  men  do  think  that  Christ  by  his  example 
did  consecrate  the  Fast  of  Lent,  yet  it  is  manifest  that  Christ  did 
not  command  this  fast  ;  neither  can  the  constitution  of  our  nature 
abide  it,  that  we  should  imitate  the  example  of  Christ  his  fasting, 
who  did  abstain,  full  forty  days  and  forty  nights,  from  all  meat  and 
drink.  Also,  Eusebius  doth  declare,  and  that  not  obscurely,  '  That 
the  use  of  this  Lenten  Fast  was  very  free  in  the  Church.'  Moreover, 
Chrj'sostom,  in  Gen.  Cap.  ii.  Horn.  1 1.  saith,  '  If  thou  canst  not  fast, 
yet  thou  mayest  abstain  from  sins  :  and  this  is  not  the  least  thing, 

2  D  2 


404  THE    SIXTEENTH    SECTION. 

nor  much  differing  from  fasting,  but  fit  to  overthrow  even  the  fury 
of  the  Devil. 

Neither  was  there  any  choice  of  meats  appointed,  because  the 
Apostle  had  said,  "To  the  clean,  all  things  are  clean."  Tit.  i.  15. 
But  in  the  observation  of  such  fasts,  we  must  chiefly  mark  the 
end.  The  ancient  Fathers  did  sometimes  fast  whole  days  together, 
that  they  might  give  themselves  to  public  prayer,  and  by  this 
discipline  might  admonish  their  Church,  and  especially  the  youth,  of 
dangers  that  were  past,  or  present,  or  hanging  over  their  heads,  and 
might  stir  them  up  to  repentance,  whereby  the  wrath  of  God  might 
be  assuaged.     This  is  the  godly  and  profitable  end  of  these  fastings. 

Others  do  fast,  that,  by  the  merit  of  this  work,  they  may  purge 
their  sins  before  God,  or  (as  some  do  speak)  apply  unto  themselves 
the  merit  of  Christ,  by  their  fasting.  But  this  end  is  utterly  to  be 
condemned.  For  first,  the  only  death  of  Christ  is  the  purging  of 
our  sins.  Secondly,  fasting  was  not  ordained  for  this  use,  that  it 
should  be  a  work,  whereby  the  merit  of  Christ  may  be  applied  to 
us.  For  fasting  is  either  joined  with  true  repentance,  and  then  the 
merit  of  Christ  is  applied  to  him  that  repenteth,  by  faith,  which  is 
the  chief  part  of  repentance,  before  a  man  doth  begin  or  end  his 
fasting  :  or  else  fasting  is  without  repentance,  and  then  it  is  abom- 
inable in  the  sight  of  God  ;  so  far  is  it  from  applying  the  merit  of 
Christ  to  him  that  fasteth.  "  Is  it  such  a  fast  that  I  have  chosen, 
that  a  man  should  afflict  his  soul  for  a  day,  and  bow  down  his  head 
as  a  bulrush?"  Isa.  Iviii.  5.  Augustine  saith,  '  I,  revolving  that  in 
my  mind,  which  is  written  in  the  Evangelical  and  Apostolic  scrip- 
tures, and  in  that  whole  instiiiment  which  they  call  the  New  Testa- 
ment, do  see  that  fasting  is  commanded.  But  on  what  days  we 
ought  not  to  fast,  and  on  what  days  we  ought  to  fast,  I  do  not  see  it 
defined,  either  by  the  commandment  of  the  Lord,  or  of  the  Apostles. 
And  by  this  I  think,  that  rather  a  releasing,  than  a  binding  to 
fasting,  is  the  more  fit  and  apt  (not  to  obtain  righteousness,  wherein 
the  beauty  of  the  King's  daughter  doth  consist  inwardly,  which  is 
obtained  by  faith,  but  yet)  to  signify  a  perpetual  rest.'  Epist-  86.  ad 
Lasulanum.  And  Chrysostom  saith,  '  If  we  come  daily  hither,  and 
fast  the  whole  Lent,  and  do  not  change  our  life  to  the  better,  it  will 
be  an  occasion  of  our  greater  condemnation.'  Tom.  iv.  de  Jejunio 
Quadragesimali,  Horn.  73.  By  these  testimonies  it  is  evident,  that 
it  is  neither  Apostolic,  nor  Catholic,  to  think  that  fasting  is  a  work, 
whereby  either  sins  are  purged  before  God,  or  the  merit  of  Christ  is 
applied. 


OF    HOLY    DAYS,    FASTS,    &C.  405 

H'Uhcrto  also  pcrtuineth  Article  29  ;  Of  the  Consecrating  of  Water, 
Salt,  Wine,  and  other  things  :  — 
We  confess,  that  the  besprinkling  of  water,  whereby  the  Lcvitieal 
uncleannesses  were  purged,  was  ordaitied  of  God  in  the  Old  Testa- 
ment. Also  we  acknowledge  that  miracle,  whereby  the  Prophet 
Elisha  did  heal  the  barren  waters  of  Jericho,  by  casting  in  of  salt. 
2  Kings  ii.  21,  22.  And  we  embrace  that  which  Paul,  writing  to 
Timothy,  saith  :  "  Every  creature  of  God  is  good,  and  nothing  is  to 
be  rejected,  which  is  received  with  thanksgiving;  for  it  is  sanctified 
by  the  word  of  God,  and  by  prayer."  1  Tim.  iv.  4,  5.  But  that,  in  the 
New  Testament,  water  should  be  consecrated,  which  they  call  holg 
tcater,  by  the  sprinkling  whereof  venial  sins  are  taken  away,  and 
devils  are  driven  away ;  and  that  salt  also  should  be  consecrated,  to 
make  things  wholesome,  which  otherwise  be  hurtful ;  it  seemeth 
neither  to  be  Apostolic  nor  Catholic.  For  we  are  not  commanded 
by  the  word  of  God  to  imitate  the  Levitical  sprinkling,  or  Elisha's 
miracle  ;  but  this  is  used  by  man's  arbitrement  and  pleasure  :  and 
therefore  it  appertaineth  to  this  saying  of  Christ,  "  In  vain  do  they 
worship  me,  teaching  for  doctrines  the  precepts  of  men."  Matt.  xv. 
9.  And  it  is  evident  that  the  sprinkling  of  the  blood  of  Christ, 
which  is  made  by  the  word  of  the  Gospel,  by  Baptism,  and  the 
Lord's  Supper,  and  received  by  faith,  doth  purge  us  from  our  sins. 
That  therefore  which  is  proper  to  the  blood  of  Christ,  which  by  the 
ordinance  of  God  was  shed  for  our  sins,  ought  not  to  be  attributed 
to  water,  consecrated  by  the  appointment  of  man.  And  as  touching 
that  Elisha  did  heal  the  barren  waters  by  salt,  there  is  a  miracle 
set  before  our  eyes,  that  thereby  we  may  confirm  that  credit, 
which  we  ought  to  give  to  the  preaching  of  the  Prophet :  but  it 
is  not  set  before  us  to  be  imitated  without  a  special  calling  of 
God  ;  because  the  miracles  of  the  saints  use  not  to  be  general, 
but  personal. 

And  as  touching  that  which  Paul  saith,  "  that  creatures  are  sanc- 
tified by  the  word  of  God,  and  by  prayer  ;"  1  Tim.  iv.  5.  he  meaneth 
not  that  creatures,  as  for  example,  salt,  flesh,  eggs,  herbs,  are  to  be 
conjured,  that  Satan  by  the  use  of  them  may  be  driven  away  :  but 
that  all  creatures  are  by  the  word  of  God  appointed  every  one  to 
its  own  outward  use  ;  which  then  serve  for  our  good,  when  we  use 
them  well,  by  faith,  and  prayer  unto  God.  So  God  created  salt,  to 
season  meat,  and  to  preserve  flesh  from  putrifying :  he  created 
water,  to  serve  for  drink,  or  washing,  or  watering,  and  not  to  drive 


406 


THE    SIXTEENTH    SECTION. 


away  the  Devil.  Indeed,  in  Baptism,  he  ordained  water  to  wash 
away  sins  :*  but  this  is  not  the  general  end,  why  water  was  created, 
but  a  special  ordinance,  appointed  by  a  special  word  of  God.  For, 
as  touching  the  general  creation  and  sanctification  of  God,  there  is 
no  word  of  God  that  doth  witness,  that  the  creatures,  which  we 
before  have  rehearsed,  by  conjurings  are  made  profitable  hereunto, 
that  they  may  take  away  sins,  and  chase  away  devils.  Now  that 
which  is  brought  in,  without  the  word  of  God,  to  another  use  than 
God  hath  ordained  it  unto,  it  cannot  be  done  in  faith,  but  it 
becoraeth  an  abuse,  and  doth  rather  bring  destruction  than  salva- 
tion. "  Whatsoever  is  not  of  faith,  is  sin."  Rom.  xiv.  23.  And 
Cyprian,  Lib.  2.  Epist.  2.  saith,  '  If  Christ  alone  is  to  be  heard,  we 
are  not  to  consider  what  any  other  before  us  hath  thought  good  to 
be  done,  but  what  Christ,  who  is  before  all,  hath  done  :  for  we 
ought  not  to  follow  the  custom  of  men,  but  the  truth  of  God,'  &c. 

Hitheiio   also  pertcnneth   Chapter  22,  of  the  same  Confession  ; 
Of  Extreme  Unction. 

We  confess  that  the  Apostles  anointed  the  sick  with  oil,  and  that 
the  sick  recovered  their  bodily  health.  Also  we  confess,  that  the 
Epistle,  which  beareth  the  name  of  James,  doth  command,  "  that 
the  Elders  of  the  Church  be  called  unto  the  sick,  that  they  may 
anoint  them  with  oil,  and  pray  for  them,  that  they  may  obtain 
health."  James  v.  14.  But  these  things  were  then  practised  pro- 
fitably, when  as  yet  the  ]\Iinisters  of  the  Church  were  endued  with 
the  gift  of  healing  the  sick  corporally,  and  wonderfully.  But  after 
that  this  gift  ceased,  the  Gospel  being  confirmed  in  the  Church,  the 
thing  itself  doth  witness,  that  this  ceremony  of  anointing  is  now 
idly  and  unfruitfully  used.  For  they  which  now  are  anointed,  use 
not  by  this  anointing  to  recover  their  bodily  health :  yea,  this 
anointing  is  not  used,  but  on  them,  of  whose  bodily  health  men  do 
despair.  Neither  is  there  any  word  of  God,  which  doth  promise, 
the  Gospel  of  Christ  being  published,  that  this  outward  anointing 
should  be  of  any  force  to  take  away  sins,  and  to  give  a  spiritual 
and  heavenly  health.  Notwithstanding,  the  Ministers  of  the 
Church  are  bound  by  duty  to  visit  the  sick,  and  to  pray 
together  with  the  Church  for  their  health,  and  to  comfort  them, 
as  well  by  the  preaching  of  the   Gospel,  as  by  dispensing  of  the 

*  Look  to  the  iliit  obscivatioii  upon  the  t'oiifcbbion  of  Suxony,  in  the  I'oui- 
U'l-iith  Section. 


01<     HOLY    DAYS,    FASTS,    &C.  407 

Lord's  Supper.*     And  this  is  a  godly  anointing,  whereby  the   Holy 
Ghost  is  effectual  in  the  believers. 

A/so,  Cluiplcr  24.      Of  the  Remembrance  of  the  Dead. 

xVltliough  indeed  there  is  no  difference  between  a  saint  resting  in 
Christ,  and  a  faithful  man  departed,  (for  every  one  which  dieth  in  the 
faitn  of  Christ,  is  a  saint,)  yet,  because  it  hath  pleased  some  to  put  a 
difference  betwixt  these  two,  we  have  also  thought  it  good  to  make 
two  several  Chapters  thereof.  And  first,  we  think  that  it  belongeth 
to  a  godly  mind,  to  make  decent  mention  of  his  elders  which  have 
died  in  the  faith  of  Christ,  and  to  shew  forth  toward  their  posterity 
and  friends  which  are  alive,  in  all  dutiful  manner  that  we  can,  that 
thankfulness,  which  is  due  to  those  benefits,  -which  we  received  of 
them.  Secondly,  faith  requircth  of  us,  that  w^e  do  not  think  that 
the  dead  are  nothing,  but  that  they  do  indeed  live  before  God  ;  to 
wit,  that  the  godly  do  live  blessedly  in  Christ ;  and  that  the  wicked 
do  live  in  an  horrible  expectation  of  the  revelation  of  the  judgment 
of  God.  Also,  charity  requireth  that  we  should  wish  all  peace  and 
happiness  to  them  that  are  dead  in  Christ.  This  also  is  to  be  added, 
that,  to  testify  the  hope  of  our  resurrection,  we  must  bury  our  dead 
decentlv,  so  far  as  may  be,  and  as  the  time  and  conditions  of  men 
will  suffer.  Therefore  we  think  it  is  a  profitable  thing,f  that  at 
burials  those  things  be  rehearsed  and  expounded  out  of  the  holy 
Scriptures,  which  do  serve  to  strengthen  our  faith  in  the  horror  of 
death,  and  to  confirm  our  hope  of  the  resurrection. 

But  that  the  dead  are  helped  by  those  usual  watchings,  prayers, 
and  sacrifices,  and  that  by  the  merits  thereof  they  be  either  deli- 
vered from  their  pains,  or  obtain  a  greater  felicity  in  heaven, 
there  is  no  testimony  out  of  that  doctrine  which  is  indeed  Propheti- 

*  We  do  also  understand  this  without  any  prejudice  to  the  liberty  of  other 
Churches,  wherein  the  Su))per  useth  not  to  be  administered  but  in  the  public 
assembly;  lest  that  salvation  might  seem  to  be  tied  to  the  Sacraments,  or  the 
fruit  of  the  Supper  of  the  Lord  to  be  bound  to  that  time  only,  wherein  it  is 
received. 

j-  In  this  point  also  the  Churches  do  use  their  liberty,  to  edifying  :  bowbeit 
we  think  it  the  safer  way,  at  once  to  lay -aside  funeral  orations,  and  with  honest 
simplicity  to  bury  those  that  are  departed  godlily,  seeing  that  it  is  a  very  hard 
thing  to  keep  a  mean  therein  ;  and  we  ought  very  carefully  to  take  heed,  that 
not  so  much  as  the  least  entrance  be  opened  to  the  revoking  of  the  opinion  of 
prayers  to  be  made  for  tiie  dead,  than  the  which  nothing  can  happen  more  per- 
nicious in  the  Church  of  God,  as  the  lamentable  experience  of  so  many  ages 
hath  taught. 


408  thk  sixteenth  section. 

cal  and  Apostolical.  For  there  is  one  only  merit  of  eternal  life,  and 
we  have  one  only  redemption  and  deliverance ;  to  wit,  the  passion  of 
our  Lord  Jesus  Christ :  and  this  merit  is  made  ours,  when  we 
believe  in  Christ ;  and  we  have  nothing  to  do  with  it,  when  we  do 
not  believe  the  Gospel  of  Christ.  "  God  sent  not  his  Sou  into 
the  world,  that  he  should  condemn  the  world,  but  that  the  world 
through  him  might  be  saved.  He  that  believeth  in  him,  shall  not 
be  condemned  :  but  he  that  believeth  not,  is  condemned  already, 
because  he  believeth  not  in  the  only-begotten  Son  of  God."  John  iii. 
17,  18.  Therefore  if  any  man  shall  depart  out  of  this  life  in  the 
faith  of  Christ,  he  hath  all  the  merit  of  Christ,  and  needeth  none 
other  :  for  "  God  which  gave  his  Son,  doth  also  give  all  things 
with  him,"  as  Paul  saith,  Rom.  viii.  32.  But  he  that  departeth 
hence  without  Christ,  cannot  be  helped  by  any  merits  of  men, 
because  that  without  Christ  there  is  no  salvation.  Cyprian,  Against 
Demet.  Tract.  1 .  saith  :  '  When  a  man  is  once  departed  hence,  there 
is  no  place  left  for  repentance,  there  is  no  effect  of  satisfaction  :  here 
life  is  either  lost,  or  held  fast :  here  we  must  provide  for  eternal 
salvation,  by  the  service  or  worship  of  God,  and  by  the  fruit  of  faith.' 
And  Jerome,  Upon  the  Epistle  to  the  Gal.  Chap,  vi.,  saith :  '  We 
are  taught  by  this  small  sentence,  though  obscurely,  a  new  point  of 
doctrine  that  lieth  hid  :  to  wit,  that,  whilst  we  be  in  this  present 
world,  we  may  help  one  another,  either  by  prayers,  or  by  counsel ; 
but  that  when  we  shall  come  before  the  tribunal-seat  of  Christ,  it  is 
not  Job,  nor  Daniel,  nor  Noah,  that  can  intreat  any  thing  for  u.s, 
but  every  man  shall  bear  his  own  burden.' 

For,  as  touching  that  which  is  cited  out  of  the  Maccabees,  "  that 
sacrifices  were  offered  for  the  sins  of  the  dead  ;"  1  Mace.  xii.  42;  44. 
the  author  himself  of  the  book  doth  doubt,  in  the  end  of  the  book, 
whether  he  hath  written  well,  and  craveth  pardon,  if  in  any  point 
he  hath  erred.  2  Mace.  xv.  38.  Therefore  let  us  pardon  him,  that 
without  any  authority  of  the  holy  Scripture  he  affirmeth,  that  the 
dead  are  freed  from  their  sins  by  the  sacrifices  and  prayers  of  them 
that  be  alive.  And  Tertullian  saith,  '  Oblations  are  made  one  day 
every  year  for  them  that  are  dead  :'  but  this  was  either  received, 
without  authority  of  the  word  of  God,  from  the  customs  of  the 
heathen,  as  many  other  things  were ;  or  by  the  name  of  oblation 
we  must  understand  a  jjublic  remembrance  of  those  which  died  in 
the  faith  of  Christ,  and  a  thanksgiving  for  those  benefits  which  God 
bestowed  upon  them. 


OF    HOLY    DAYS,    KASTS,    &C.  409 

Also,   Chapter  25.      Of  Purgatory. 

Although  we  ought  not  to  doubt,  but  that  the  saints  have  their 
Purgatory  fire  in  this  life,  as  the  examples  of  David,  Hezekiah,  Jonas, 
and  others  do  witness ;  yet  it  is  not  without  cause  doubted,  whether 
after  this  life  there  be  such  a  Purgatory,  as  the  common  sort  of  men 
do  think  there  is :  wherein  the  souls  be  so  long  tormented,  till  either 
bv  their  punishment  they  do  satisfy  for  their  sins,  or  be  redeemed  by 
indulgences.  For  if  Purgatory  be  such  a  thing,  it  is  much  to  be 
marvelled  at,  that  neither  the  Prophets  nor  the  Apostles  have  in 
their  writings  delivered  unto  us  any  thing  thereof  certainly  and 
plainly  ;  but  rather  do  teach,  and  that  not  obscurely,  the  clear  con- 
trary. "  Preach  ye  the  Gospel  to  every  creature  :  he  that  shall 
believe,  and  be  baptized,  shall  be  saved ;  but  he  that  will  not  believe, 
shall  be  condemned."  Mark  xvi.  15,  16. 

Here  be  two  orders  of  men  proposed :  the  one  of  them,  which 
believe  the  Gospel,  and  they  are  pronounced,  saved;  the  other 
of  them,  which  do  not  believe  the  Gospel,  and  these  are  pro- 
nounced, condemned:  there  is  no  mean  bewixt  these  two.  For 
either  thou  dost  depart  out  of  this  life  in  the  faith  of  Jesus  Christ, 
and  then  thou  hast  remission  of  thy  sins  for  Christ  his  sake,  and 
the  righteousness  of  Christ  is  imputed  to  thee.*  Therefore  he 
which  dieth,  being  accompanied  by  Christ,  he  wanteth  nothing 
toward  the  obtaining  of  true  and  eternal  life  :  but  he  which  depart- 
eth  from  hence  without  Christ,  goeth  into  eternal  darkness.  If 
beside  these  two  degrees  there  were  some  other  third  state  of  souls 
in  another  world,  certainly  Paul,  who  was  "  taken  up  into  Paradise, 
and  into  the  third  heaven,  and  saw  many  secret  things,"  2  Cor.  xii. 
M.  would  not  have  envied  the  Church  this  knowledge.  But  see, 
when  he  doth  of  set  purpose  write  to  the  Thessalonians  concerning 
Christians  that  sleep,  he  maketh  no  mention  at  all  of  any  Purgatory, 
but  rather  willeth  them  "  not  to  be  sorrowful,  even  as  others  which 
have  no  hope."  1  Thes.  iv.  13.  Therefore  if  there  were  any  such 
state  of  souls  in  another  world,  as  the  common  people  thinketh 
there  is,  Paul  could  not  be  withheld,  but  in  so  fit  a  place  he 
would  plainly  have  declared  this  state  of  souls,  and  would  have  pre- 
scribed a  mean  unto  the  Church,  whereby  miserable  souls  might  be 
delivered  from  their  torment.  But  the  true  and  truly  Catholic 
Church  hath  plainly  shewed  that  she  hath  no  certainty  at  all  concern- 

»  The  sentence  stands  tbus  incomplete  in  the  original  Confession. — Editor. 


410  THE    SIXTKENTH    SECTION. 

ing  this  third  kind  of  state  of  souls  in  another  world.  Chrj'sos- 
tom,  in  his  Second  Sermo7i  of  Lazarus,  saith  :  '  If  thou  hast  violently 
taken  any  thing  from  any  man,  restore  it,  and  say,  as  doth  Zaccheus, 
If  I  have  taken  from  any  man  by  forged  cavillation,  I  restore  four- 
fold. If  thou  art  become  an  enemy  to  any  man,  be  reconciled  before 
thou  come  to  judgment.  Discharge  all  things  here,  that  without 
grief  thou  mayest  behold  that  tribunal- seat.  Whilst  we  be  here,  we 
have  many  excellent  hopes  :  but  so  soon  as  we  depart  thither,  it  is 
not  then  in  our  power  to  repent,  nor  to  wash,  away  our  sins.'  And 
again,  '  He  that  in  this  present  life  shall  not  wash  away  his  sins, 
shall  not  find  any  comfort  afterward.' 

Augustine,  although  he  placeth  certain  men  in  the  midst,  betwixt 
them  that  be  very  good  and  those  that  be  very  evil,  to  the  one  sort 
whereof  he  seemeth  to  assign  the  place  of  Purgatory ;  yet  in  other 
places  he  doubteth  of  that  matter,  and  doth  not  define  any  thing- 
certain.  Therefore  we  must  so  think  of  this  opinion  of  Augustine, 
as  he  requireth ;  that  is,  we  must  receive  that  which  is  confirmed, 
either  by  the  authority  of  Scripture,  or  by  probable  reason.  But 
it  is  evident,  that  those  places  of  Scripture,  which  are  commonly 
cited  to  establish  Pui'gatory,  are  wrested  from  the  natural  to  a 
strange  sense,  and  are  far  otherwise  expounded  even  of  the  ancient 
writers  themselves.  And  those  reasons  which  Augustine  bringeth 
for  his  opinion,  do  seem  to  lean  to  this  foundation.  That  we  obtain 
remission  of  our  sins,  and  life,  not  only  for  Christ  his  sake,  through 
faith,  but  also  for  the  merits  of  our  works.  But  how  this  agrceth 
with  the  true  Apostolic  doctrine,  we  have  before  declared.  Where- 
fore we  think,  that  this  speculation  of  Purgatory  fire  is  to  be  left  to 
its  own  authors ;  and  that  we  must  chiefly  endeavour  this,  as  Paul 
exhorteth  us,  that  we  ourselves  confirm  one  another  with  speeches 
touching  the  assured  faith  of  our  resurrection,  and  salvation  in 
Christ  Jesus  :  for  whose  sake  God  doth  so  favour  the  faithful,  that 
in  the  midst  of  death  he  preserveth  them,  and  givcth  them  true 
peace.  1  Thes.  iv.  14;   IS. 

IX. — From  the  Confession  of  Sueveland. 
Chapter  7.      Of  Prayers  and  Fas  (lags. 
We  have  among  us  prayers,*  and  religious  fasts,  which  are  most 
holy  works,  and  such  as  do  very  much  beseem  Christians :  whcre- 

*  Tlio  tilings  wliicli  arc  mingled  in  this  7tb,  and  after  in  tlio  lOlli  t'liaptei', 
toucLing  Prayers,  did  appertain  to  the  Fifteenth  Section,  if  they  might  litly  have 
been  separated. 


OK  HOLY  DAYS,  FASTS,  8iC.  411 

unto  our  preachers  do  most  diligently  exhort  their  hearers.  For  true 
fasting  is  as  it  were  a  renouncing  of  this  present  life,  which  is  always 
subject  to  evil  lusts  and  desires,  and  a  meditation  of  the  life  to  ccnie, 
which  is  free  from  all  perturbation.  And  prayer  is  a  lifting  up  of 
the  mind  unto  God,  and  such  a  familiar  speech  with  him,  that  no 
other  thing  can  so  greatly  inflame  man  with  heavenly  affections,  and 
more  mightily  make  the  mind  conformable  to  the  will  of  God.  But 
though  these  exercises  be  never  so  holy  and  necessary  for  Christians, 
yet,  seeing  that  a  man's  neighbour  is  not  so  much  benefited  by  them, 
as  the  man  is  himself  prepared  that  he  may  with  fruit  and  profit 
have  regard  of  his  neighbour,  they  are  not  to  be  preferred  before 
holy  doctrine,  godly  exhortations  and  admonitions,  and  also  other 
duties,  whereby  our  neighbour  doth  presently  receive  some  profit. 
1  Cor.  xiii.  31.  Whereupon  we  read  of  our  Saviour,  that  in  the 
night-time  he  gave  himself  to  prayer,  and  in  the  day-time  to  doc- 
trine, and  to  healing  the  sick.  For  as  love  is  greater  than  faith  and 
hope,  so  we  believe  that  those  things  which  come  nearest  unto  love 
(to  wit,  such  as  bring  assured  profit  unto  men)  are  to  be  preferred 
before  all  other  holy  functions  :  whereupon  St.  Chrysostom  writeth, 
'  that  among  the  whole  company  of  virtues,  fasting  hath  the  last 
place.'  In  Matt.  Horn.  48. 

Chapter  S.      0/  the  Commanding  of  Fasts. 

But  because  no  minds,  but  those  that  be  ardent,  and  peculiarly 
stirred  up  by  heavenly  inspiration,  can  either  pray  or  fast  aright,  and 
with  profit ;  we  believe  that  it  is  far  better,  after  the  example  of  the 
Apostles,  and  the  former  and  more  sincere  Church,  by  holy  exhorta- 
tions to  invite  men  unto  these  things,  than  to  wring  them  out  by  pre- 
cepts, such,  especially,  as  do  bind  men  under  pain  of  deadly  sin  :  the 
which  thing  the  Priests  that  were  of  late  took  upon  them  to  do, 
whenas  then  the  order  of  Priests  had  not  a  little  degenerated.  But 
we  had  rather  leave  the  place,  time,  and  manner,  both  of  praying, 
and  also  of  fasting,  to  the  arbitrement  of  the  Holy  Ghost,  than  pre- 
scribe them  by  certain  laws,  especially  such  as  may  not  be  broken 
without  some  sacrifice  of  amends.  Yet  for  their  sakes,  that  be  the 
younger  and  more  imperfect  sort,  our  preachers  do  not  dislike,  that 
there  should  be  an  appointed  time  and  means,  both  for  prayer,  and 
also  for  fasting,  that,  as  it  were  by  holy  introductions  to  exercises, 
they  might  be  prepared  hereunto,  so  that  it  be  done  without  binding 
of  the  conscience.  We  were  induced  thus  to  think,  not  so  much  for 
that  all  compulsion,  being  against  a  man's  will,  is  repugnant  to  the 


412  THE    SIXTEENTH    SECTION. 

nature  of  these  actions  ;  but  rather,  because  that  neither  Christ  him- 
self, nor  any  of  his  Apostles,  have  in  any  place  made  mention  of 
such  kind  of  precepts.  And  this  doth  Chrysostom  also  witness,  say- 
ing :  '  Thou  seest  that  an  upright  life  doth  help  more  than  all  other 
things.  Now  I  term  an  upright  life,  not  the  labour  of  fasting,  nor 
the  bed  of  hair  or  ashes :  but  if  thou  despise  money  no  other- 
wise than  it  becometh  thee  ;  if  thou  burn  with  charity ;  if  thou 
nourish  the  hungry  with  thy  bread;  if  thou  overcome  thine  anger; 
if  thou  desire  not  vain  glory ;  if  thou  be  not  possessed  with 
envy.  For  these  be  the  things  that  he  teacheth.  For  he  doth  not 
say,  that  he  will  have  his  fast  to  be  followed ;  howbeit  he  might  have 
proponed  those  forty  days  unto  us :  but  he  saith.  Learn  of  me, 
because  I  am  meek,  and  lowly  in  heart.  Yea  rather,  on  the  con- 
trary side,  saith  he,  eat  all  that  is  set  before  you.'  In  Matt. 
Horn.  47. 

Moreover,  we  do  not  read,  that  any  solemn  or  set  fast  was  enjoined 
to  the  ancient  people  of  God,  but  that  of  one  day.  For  those  fasts, 
which,  as  the  Scripture  doth  witness,  were  ordained  of  Prophets,  and 
of  Kings,  it  is  certain  that  they  were  no  set  fasts,  but  enjoined  only 
for  their  time  ;  to  wit,  whenas  evident  calamities,  either  hanging  over 
their  heads,  or  already  overwhelming  them,  did  so  require.  Seeing 
therefore  that  the  Scripture,  as  St.  Paul  doth  affirm,  doth  instruct  a 
man  to  every  good  work,  2  Tim.  iii.  16,  17.  and  yet  is  ignorant  of 
these  fasts  which  are  extorted  by  precepts,  we  do  not  see  how  it 
could  be  lawful  for  the  successors  of  the  Apostles  to  overcharge  the 
Church  with  so  great  and  so  dangerous  a  burden.  Truly  Irenseus 
doth  witness,  '  that  in  times  past  the  observation  of  fasts  in  Churches 
was  diverse,  and  free ;'  as  it  is  read  in  the  Ecclesiastical  History,  Lib. 
8,  Cap.  14.  In  the  same  book,  Eusebius  maketh  mention,  that  one 
Apollonius,  an  Ecclesiastical  writer,  among  other  arguments,  used 
this  for  one,  to  confute  the  doctrine  of  Montanus  the  heretic,  '  that 
he  was  the  first  that  made  laws  for  fasts.'  So  surely  did  he  deem  it 
a  practice  unworthy  of  those,  who  professed  the  sound  doctrine  of 
Christ.*  Thereupon  Chrysostom  saith  in  a  certain  place,  '  Fasting 
is  good,  but  let  no  man  be  compelled  thereunto.'  And  in  another 
place  he  exhorteth  him  that  is  not  able  to  fast,  to  abstain  from 
dainties  ;  and  yet  affirmeth,  '  that  this  doth  not  much  differ  from  fast- 
ing, and  that  it  is  a  strong  weapon  to  repress  the  fury  of  the  Devil.' 

*  This   sentence  is  omitted  in  both  Editions  of  the  English  Hunnony.— 
Editor. 


OF    HOLY     DAYS,    FASTS,    &C.  413 

Moreover,  experience  also  itself  cloth  more  than  prove,  that  these 
precepts  concerning  fasts  have  been  a  great  hindrance  to  godliness. 
Therefore  when  we  saw  very  evidently,  that  the  chief  men  in  the 
Church  did,  beside  the  authority  of  the  Scripture,  take  upon  them- 
selves this  power,  so  to  enjoin  fasts  as  to  bind  men's  consciences 
under  pain  of  deadly  sin  ;  we  did  loose  the  consciences  out  of  these 
snares :  but  by  the  Scriptures,  and  chiefly  by  Paul's  writings,  which 
do  with  singular  earnestness  remove  these  rudiments  of  the  world 
from  the  necks  of  Christians.  For  we  ought  not  lightly  to  account 
of  that  saying  of  Paul :  "  Let  no  man  condemn  you  in  meat  and 
drink,  or  in  respect  of  an  holy-day,  or  of  the  new  moon,  or  of  the 
Sabbath-days."  Col.  ii.  16.  And  again,  "  Tlierefore  if  ye  be  dead 
with  Christ  from  the  rudiments  of  the  world,  why,  as  though  ye  lived 
in  the  world,  are  ye  burdened  with  traditions  ?"  ver.  20.  For  if 
St.  Paul  (than  whom  no  man  at  any  time  did  teach  Christ  more  cer- 
tainly) do  earnestly  affirm,  that  through  Christ  we  have  obtained 
such  liberty  in  outward  things,  that  he  doth  not  only  not  give 
authority  to  any  creature  to  burden  those  which  believe  in  Christ, 
no,  not  so  much  as  with  those  ceremonies  and  observations,  which 
notwithstanding  God  himself  appointed,  and  would  have  to  be  profit- 
able in  their  time ;  but  also  denounceth,  "  that  they  be  fallen  away 
from  Christ,  and  that  Christ  shall  nothing  at  all  profit  them,"  Gal. 
v.  2  ;  4.  who  suffer  themselves  to  be  addicted  thereunto  :  what  shall 
we  then  think  of  those  commandments,  which  men  have  devised  of 
their  own  brain,  not  only  without  any  oracle,  but  also  without  any 
example  worthy  to  be  followed,  and  which  are  therefore  made  unto 
many  not  only  beggarly  and  weak,  but  also  hurtful ;  not  elements, 
that  is,  rudiments  of  holy  discipline,  but  impediments  of  true  godli- 
ness ?  How  much  more  unjustly  shall  any  man  take  unto  himself 
authority  over  the  inheritance  of  Christ,  to  oppress  them  with  such 
kind  of  bondage  !  and  how  far  shall  it  remove  us  from  Christ,  if  we 
submit  ourselves  unto  those  things  !  For  who  doth  not  see  the 
glory  of  Christ  (to  whom  we  ought  wholly  to  five,  whom  he  hath 
wholly  redeemed  to  himself,  and  restored  to  Hberty,  and  that  bv  his 
blood)  to  be  more  obscured,  if,  beside  his  authority,  we  do  bind  our  con- 
science to  those  laws  which  are  the  inventions  of  men,  than  to  those 
which  have  God  for  their  author,  although  they  were  to  be  observed 
but  only  for  their  time  ?  Certainly,  it  is  a  less  fault  to  play  the  Jew, 
than  the  Heathen.  Now  it  is  the  manner  of  the  Heathen  to  receive 
laws  for  the  worship  of  God,  which  have  their  beginning  from  man's 
invention   only,    God   never   being   asked    counsel    in   the    matter. 


414  THE    SIXTEENTH    SECTION. 

Wherefore,  if  in  any  matter  at  all,  certainly  liere,  that  saying  of 
Paul  hath  a  place  :  "Ye  are  bought  with  a  great  price,  be  not  made 
the  servants  of  men."  1  Cor.  vii.  23. 

Chapter  9".      Of  the  Choice  of  Meats. 

For  the  same  cause  was  remitted  also  that  choosing  of  meats 
enjoined  to  certain  days,  which  St.  Paul,  writing  to  Timothy,  calleth 
"  the  doctrine  of  devils.''  1  Tim.  iv.  1.  Neither  is  their  answer 
sufficient,  who  say,  that  these  things  be  spoken  only  against  the  Mani- 
chees,  Encratites,  Tatians,  and  Marcionites,  who  did  whoUy  forbid 
certain  kinds  of  meats,  and  marriage.  For  the  Apostle  in  this  place 
hath  condemned  those,  "  which  command  to  abstain  from  meats, 
which  God  hath  created  to  be  taken  with  thanksgiving,"  &c.  1  Tim. 
iv.  3.  Now  they  also,  which  do  but  forbid  to  take  certain  meats  on 
certain  days,  do  nevertheless  command  men  to  abstain  from  those  meats 
which  God  hath  created  to  be  taken,  and  are  akin  to  the  doctrine 
of  devils.  The  which  also  is  evidently  seen  by  the  reason  which  the 
Apostle  addeth  :  "  For,"  saith  he,  "  whatsoever  God  hath  created,  it 
is  good,  and  nothing  is  to  be  refused  that  is  received  with  giving  of 
thanks."  ver.  4.  Here  he  doth  not  take  exception  against  any  times, 
although  no  man  favoured  frugality,  temperance,  and  also  choice 
chastisements  of  the  flesh,  and  lawful  fasting,  more  than  he  did. 
Certainly  a  Christian  must  be  frugal,  and  sometimes  the  flesh  must  be 
chastised  by  diminishing  the  accustomed  diet ;  but  vileness  and 
moderation  of  meats  doth  serve  better  to  this  purpose,  than  the  sort 
or  kind.  To  conclude,  it  is  meet  for  Christians  now  and  then  to  take 
upon  them  a  due  fast ;  but  that  must  not  be  an  abstinence  from  cer- 
tain, but  from  all,  meats  ;  nor  from  meats  only,  but  also  from  all  the 
dainties  of  this  life  whatsoever.  For  what  kind  of  fast  is  this,  what 
abstinence,  only  to  change  the  kind  of  dainties,  (the  which  thing  at 
this  day  they  use  to  do,  which  are  counted  more  religious  than 
others ;)  seeing  that  St.  Chrysostom  doth  not  account  it  to  be  a  fast, 
if  we  continue  wholly  without  meats  even  unto  the  evening,  except, 
together  wdth  abstaining  fi"om  meats,  we  do  also  contain  oui'selves 
from  those  things  which  be  hurtful,  and  bestow  much  of  our  leisure 
upon  the  study  and  exercise  of  spiritual  things  ? 

Chapter  10.      That  by  Prayers  and  Fasts  ice  mttst  not  look  to   merit 

any  thing. 

Moreover,  our  preachers  have  taught,  that  this  fault  is  to  be 
amended  in  prayers  and  fasts,  that  commonly  men  are  taught  to  seek 


OF    IIOI.Y     DAYS,     FAS.TS,    c^C.  415 

I  know  not  what  merit  and  justification  by  these  their  works. 
For,  as  "wc  are  saved  by  grace,  througli  faith,''  Ephes.  ii.  8.  so 
also  are  we  justified.  And  touching  the  works  of  the  law,  (among 
the  which  prayers  and  fasts  are  reckoned,)  Paul  writeth  thus :  "  For 
we  through  the  Spirit  wait  for  the  hope  of  righteousness  by 
faith."  Gal.  v.  5.  Therefore  wc  must  pray,  but  to  this  end,  that  avc 
mav  receive  of  God,  not  that  we  may  hereby  give  any  thing  unto 
him.  We  must  fast,  that  we  may  the  better  pray,  and  keep  tlie 
flesh  within  the  compass  of  its  duty,  and  not  to  deserve  any  thing 
before  God  for  ourselves.  This  only  end  and  use  of  prayers,  both 
the  Scripture,  and  also  the  writings  and  examples  of  the  Fathers,  do 
prescribe  unto  us.  Moreover,  the  case  so  standeth  with  us,  tliat, 
although  we  could  pray  and  fast  so  religiously,  and  so  perfectly  do 
all  those  things  which  God  hath  enjoined  us,  that  nothing  more 
could  be  required  of  us,  (which  hitherto  no  mortal  man  hath  at  any 
time  performed  ;)  yet  for  all  this  we  must  confess,  that  we  are 
unprofitable  servants.  Luke  xvii.  10.  Therefore  what  merit  can  wc 
dream  of? 


THE     SEVENTEENTH    SECTION. 

OF  CEREMONIES  AND  RITES  INDIFFERENT,  IN  GENERAL, 

I.  —  From  the  latter  Confession  of  Helvetia. 
Chapter  27.      Of  Rites,  Ceremonies,  and  Things  Indifferent. 

Unto  the  ancient  people  were  given  in  old  time  certain  ceremonies, 
as  a  kind  of  schooling  to  those  which  were  kept  under  the  law,  as 
under  a  school-master,  or  tutor.  But  Christ,  the  deliverer,  being 
once  come,  and  the  law  taken  away,  we  which  believe  are  no  more 
under  the  law,  Rom.  vi.  14.  and  the  ceremonies  have  vanished  out 
of  use.  And  the  Apostles  were  so  far  from  retaining  them,  or 
repairing  them,  in  the  Church  of  Christ,  that  they  witnessed  plainly, 
that  they  would  not  lay  any  burden  upon  the  Church.  Acts  xv,  28. 
Wherefore  we  should  seem  to  bring  in  and  set  up  Judaism  again,  if  so 
be  we  should  multiply  ceremonies  or  rites  in  the  Church,  according 
to  the  manner  of  the  old  Church.  And  thus  we  are  not  of  their 
judgment,  who  would  have  the  Church  of  Christ  kept  in  with  many 
and   diverse  rites,  as  it  were  with  a  certain  schooling.     For  if  the 


416  THE    SKVENTEEXTH    SECTION. 

Apostles  would  not  thrust  upon  the  Christian  people  the  ceremonies 
and  rites  which  were  appointed  by  God ;  who  is  there,  I  pray  you, 
that  is  well  in  his  wits,  that  wiU  thrust  upon  it  the  inventions 
devised  by  man  ?  The  greater  the  heap  of  ceremonies  is  in  the 
Church,  so  much  the  more  is  taken,  not  only  from  Christian  liberty, 
but  also  from  Christ,  and  from  faith  in  him  ;  whilst  the  people 
seek  those  thina^s  in  ceremonies,  which  thev  should  seek  in  the  onlv 
Son  of  God,  Jesus  Christ,  through  faith.  Wherefore  a  few,  mode- 
rate, and  simple  rites,  that  are  not  contrary  to  the  word  of  God,  do 
suffice  the  godly. 

And  in  that  there  is  found  diversity  of  rites  in  the  Churches,  let 
no  man  say  therefore  that  the  Churches  do  not  agree.  Socrates 
saith :  '  It  were  not  possible  to  set  down  in  writing  all  the 
ceremonies  of  the  Churches,  which,  are  throughout  cities  and 
countries.  No  religion  doth  keep  everywhere  the  same  ceremonies, 
although  they  admit  and  receive  one  and  the  selfsame  doctrine 
touching  them  :  for  even  they  which  have  one  and  the  selfsame 
faith,  do  disagree  among  themselves  about  ceremonies.'  Thus  much 
saith  Socrates ;  and  we,  at  this  day,  having  diversities  in  the  cele- 
bration of  the  Lord's  Supper,  and  in  certain  other  things,  in  our 
Churches,  yet  we  do  not  disagree  in  doctrine  and  faith,  neither  is  the 
unity  and  society  of  our  Churches  rent  asunder.  For  the  Churches 
have  always  used  their  liberty  in  such  rites,  as  being  things  indif- 
ferent ;    which  we  also  do  at  this  day. 

But  yet,  notwithstanding,  we  admonish  men  to  take  heed,  that 
they  count  not  among  things  indifferent  such  as  indeed  are  not 
indifferent ;  as  some  use  to  count  the  mass^  and  the  use  of  images,  in 
the  Church,  for  things  indifferent.  '  That  is  indifferent,  (said  Jerome 
to  Augustine,)  which  is  neither  good  nor  evil ;  so  that,  whether  you 
do  it,  or  do  it  not,  you  are  never  the  more  just,  or  unjust,  thereby.' 
Therefore,  when  things  indifferent  are  wrested  to  the  confession  of 
faith,  they  cease  to  be  free  :  as  Paul  doth  shew,  that  it  is  lawful 
for  a  man  to  eat  flesh,  if  no  man  do  admonish  him  that  it  was  offered 
to  idols  ;  1  Cor.  x.  27,  28.  for  then  it  is  unlawful,  because  he  that 
eateth  it  doth  seem  to  approve  idolatry  by  eating  of  it. 

II. — .From  the  former  Confession  of  Helvetia. 
Article  25.     0/ Things  Indifferent. 
Those  things  which  be  called,  and  are  properly,  things  indifferent, 
although  a  godly  man  may,  in  all  places,  and  at  all  times,  use  them 
freely,  yet  he  must  only  use   all  things  according  to  knowledge,  and 


OP    CEREMONIES    AND    KITES    INDIFFERENT.  417 

in  charity ;  to  wit,  to  the  glory  of  God,  and  to  the  edifying  of  the 
Church,  and  his  neighbours. 

III. — The  Confession  of  Basle. 
(In  this  Section  also  inay  the  10th  Article  of  this   Confession  be 
placed  ;   which  we  have  partly  referred  to  the  First  Section,  where 
mention  is  made  of  Human  Traditions,  partly  to  other  Sections,  as 
occasion  served.) 

IV. — From  the  Confession  of  Bohemia. 
Chapter    15,      Of  Accessories,  or   Things   Indifferent;    to   ivit,    of 

Ecclesiastical  Traditions,  Constitutions,  Rites,  and  Ceremonies,  and 

of  Christian  Liberty. 

Touching  this  accessory  kind,  human  Traditions,  Constitutions, 
and  Ceremonies,  brought  in  by  a  good  custom,  men  are  taught  that 
these  be  things  inferior  in  degree,  and  less  necessary,  than  are  the 
gifts  of  the  ordinary  Ministry ;  yea,  that  they  be  instituted  and 
appointed  in  regard  of  the  Ecclesiastical  Ministry,  and  to  serve 
thereunto  :  and  yet  that  they  are  with  an  uniform  consent  to  be 
retained  in  the  Ecclesiastical  assemblies  of  Christian  people  at  the 
common  service  of  God,  according  to  the  doctrine  of  the  holy 
Apostles :  "  Let  all  things  be  done  (in  your  community,  to  wit,  in 
the  Church)  decently  and  in  order."  1  Cor.  xiv.  40.  Also,  "  God 
is  not  the  author  of  confusion,  but  of  peace."  ver.  33.  But  they 
must  always  be  kept  with  this  caution,  and  within  these  bounds, 
that  they  be  not  taken  for  foundations  whereupon  salvation  must 
stay  itself,  or  for  a  worship  which  is  appointed  of  God  without  any 
diiFerence ;  and  that  they  do  not  more,  or  more  straitly,  bind  the 
consciences  of  men,  than  the  commandments  of  God  do  ;  and  that 
they  be  not  lifted  up  or  preferred  before  them  :  but  that  they  be 
taken  for  ornament,  decency,  honest  shew,  and  laudable  discipline; 
and  so,  that  they  do  not  violate  the  Christian  liberty  of  the  Spirit 
of  God,  and  of  faith,  nor  disturb  charity ;  and,  on  the  other  side, 
that  no  man,  by  pretending  a  shew  of  Christian  liberty,  do  withdraw 
himself  from  such  constitutions  as  be  godly,  and  serve  to  a  good  use. 

Now  by  the  name  of  Christian  liberty  is  chiefly  understood  that 
liberty,  whereby  through  Christ  we  are  freed  from  sin,  Johnviii.  32  ; 
34;  36;  Rom.  vi.  18;  22.  and  the  curse,  Rom.  viii.  21.  and  yoke  of  the 
law  :  Acts  xv.  10,  11.  secondly,  the  receiving  of  the  Spirit  of  a  ready 
will,  Psalm  ex.  3.  or  of  the  voluntary  Spirit  of  the  sons  of  God,  Psalm 
xviii.  19.  whereby  they  do  earnestly,  and  with  pleasure,  and  of  their 

2  E 


418  THE    SEVENTEENTH    SECTION. 

own  accord,  exercise  the  works  of  faith  toward  God,  James  i.  25. 
nud  charity  towards  their  neighbour  ;  Roio.  viii.  5  ;  10,  and,  by  the 
law  of  charity,  the  mind  is  stirred  up  to  perform  these  things,  rather 
of  love,  than  of  debt,  or  any  compulsion  :  2  Tim,  i.  13.  also, 
■whereby  we  are  made  free  from  all  bond  of  conscience  to  any  human 
traditions,  that  a  man  may  not  be  tied  in  such  sort,  or  rather  more 
strictly,  unto  these,  than  to  the  commandments  of  God ;  Col.  ii.  23, 
and  lastlv,  that  no  man  may  suffer  his  conscience  to  be  seared 
thereby,  as  with  a  hot  iron.  1  Tim,  iv,  2.  Therefore  according  to 
these  things,  all  those  human  traditions  and  ceremonies,  which  do 
obscure  or  take  away  the  glory,  honour,  worship,  and  grace  of  our 
Lord  Jesus  Christ,  and  do  withdraw  the  people  from  true  and  sincere 
faith,  and,  in  a  word,  in  respect  whereof  the  commandments  of  God 
are  bi'oken,  neglected,  and  lightly  regarded,  and  the  word  of  God  is 
not  exercised  or  handled  according  to  its  own  sincerity  and  truth, 
they  are  not  only  not  to  be  observed,  but  to  be  avoided.  For  Christ 
our  Lord  doth  sharply  reprove  those  Pharisees,  and  masters  of  the 
Jews,  by  the  name  of  such  rites  and  traditions,  and  for  that  they  do 
observe  such,  when  he  saith  ;  "  Very  well  hath  Isaiah  prophesied  of 
you,  hypocrites,  as  it  is  written :  This  people  honoureth  me  with 
their  lips,  but  their  heart  is  far  away  from  me.  But  they  worship 
me  in  vain,  seeing  that  they  teach  such  doctrine,  as  is  delivered  and 
brought  in  by  men.  For  ye  lay  the  commandments  of  God  apart, 
and  observe  the  traditions  of  men."  Isa.  xxix.  13.  Matt.  xv.  6  —  9. 
Mark  vii.  6 — 9,  And  holy  Paul  doth  admonish  us  to  take  heed  of 
such  toys,  devised  by  men,  when  he  saith,  "  Beware,  lest  there  be 
any  that  spoil  you  through  philosophy,  and  vain  deceit,  through  the 
traditions  of  men,  according  to  the  rudiments  of  the  world,  and  not 
after  Christ."  Col.  ii.  8.  Whereof  also  there  be  Canons  extant  in 
the  Canon  law,  and  the  words  be  these :  '  We  praise  custom,  yet 
that  only  which  is  known  to  use  nothing  contrary  to  the  catholic 
faith,'  Distinct.  8.  et  11.  Cap.  Consuetud.  Wherefore  those  rites 
only,  and  those  good  ceremonies,  are  to  be  observed,  which,  among 
the  people  of  God,  do  build  up  one  only,  and  that  a  true  faith,  and 
a  sincere  worship  of  God,  concord,  charity,  and  true,  and  Christian, 
or  religious,  peace.  Therefore,  whether  they  have  their  beginning 
and  be  brought  in  of  Bishops,  or  of  Ecclesiastical  Councils,  or  of 
any  other  authors  whatsoever,  the  simpler  sort  are  not  to  care  for  it, 
neither  to  be  moved  or  disquieted,  but  to  use  them  to  good,  because 
they  are  good ;  and  to  obseiTe  this  only  rule  therein,  that  they  always 
put  their  greatest  confidence  in  those  things  onlv  which  are  of  God, 


OF    CEKEMONIES    AXD    RITES    INDIFFERENT.  419 

and  settle  their  only  and  chief  refuge  in  those  things,  and  with  all 
diligence  take  heed  that  they  be  not  withdrawn  by  such  ceremonies 
from  those  things,  which  are  the  greatest  of  all,  and  wherein  religion 
is  founded,  and  so,  by  consequence,  from  the  things  themselves. 
For  those  divine  and  wholesome  things  are  to  be  preferred,  in  every 
respect,  before  all  other  things  of  all  men  ;  and  the  conscience  ought 
to  be  bound  to  them  alone.  For  the  Lord  himself  did  pronounce  a 
woe  against  those  elders  of  the  Jews,  who  preferred  their  own  tradi- 
tions before  the  commandments  of  God,  and  those  which  were  the 
lesser  before  things  of  greater  weight :  "  You  leave  (saith  he)  the 
weightiest  matters  of  the  law,  as  judgment,  and  mercy,  and  fidelity. 
These  ought  ye  to  have  done,  and  not  to  have  left  the  other." 
Matt,  xxiii.  23.  Luke  xi.  42. 

And  although  our  preachers  do  not  keep  all  rites  alike  with  other 
Churches,  (the  which  thing  neither  can  be,  neither  is  necessary  to 
be  done,  that,  in  all  places  where  there  be  Christian  assemblies,  one 
and  the  same  ceremonies  should  be  used,)  yet  they  do  not  withstand 
or  oppose  themselves  to  any  good  and  godly  constitution ;  neither 
are  they  so  minded,  as  that,  for  ceremonies'  sake,  they  would 
raise  up  any  dissensions,  although  they  should  think  that  some  of 
them  were  not  very  necessary,  so  that  they  be  not  found  to  be 
contrarj'  to  God,  and  to  his  worship  and  glory,  and  be  such  as  do 
not  diminish  true  faith  in  Jesus  Christ,  which  done  doth  purchase 
righteousness. 

Howbeit,  in  this  place,  and  in  this  point,  one  thing  must  not  be 
passed  over  with  silence,  to  wit,  that  we  ought  by  no  means  to  burden 
the  people  with  many  superfluous  and  grievous  traditions,  such  as  the 
Mosaical  traditions  were  under  the  law.  For  the  Apostles  forbade 
that  this  should  be  done  :  as  also  holy  Peter  said  unto  certain  con- 
cerning this  matter,  "  Why  do  ye  tempt  God,  in  laying  a  yoke  upon 
the  necks  of  the  disciples  r"  Acts  xv.  10.  Also,  "  Be  ye  not,"  saith 
Paul,  "  entangled  with  the  yoke  of  bondage."  Gal.  v.  1.  For  which 
cause  also  Christ  did  vehemeatly  inveigh  against  the  Scribes,  saving, 
"  Woe  also  be  to  you  Scribes  ;  for  ye  lay  burdens  upon  men's  shoul- 
ders, which  can  scarce  be  borne."  Luke  xi.  46. 

Also,  men  are  taught  to  acknowledge  this,  that  human  traditions 
do  not  contain  a  perpetual  and  immutable  law  :  but  that,  as  they  are 
for  just  causes  instituted  of  men,  so  also  they  may  upon  just  and 
weighty  causes,  and  if  the  matter  so  require,  be  broken,  abrogated, 
and  changed,  without  any  sin;  according  to  the  example  of  the 
Apostles,  who  did  "  transgress  the  traditions  of  the  Elders,  whenas 

2  E  2 


420  THE  SEVENTEKNTH   SECTION. 

they  did  eat  bread  with  unwashed  hands,"  Matt.  xv.  2.  Mark  vii.  5 . 
and  did  not  observe  the  same  fasts  with  others,  and  yet  they  were 
not  by  this  means  guilty  of  any  sin  ;  also  according  to  the  example 
of  the  first  and  holy  Church,  upon  which  the  Apostles  and  the 
whole  Council  laid  this  commandment  by  the  Holy  Ghost,  "  that 
they  should  abstain  from  the  eating  of  those  .things  which  were 
sacrificed  to  idols,  and  of  blood,  and  of  that  which  is  strangled." 
Acts  XV.  29.  Notwithstanding,  after  that  the  causes  and  occasions, 
for  the  which  the  decree  was  made,  in  process  of  time  did  vanish 
away,  even  this  Apostolical  constitution  did  grow  out  of  use. 
Neither  in  these  things  ought  we  to  care  for  the  offence  of  the 
wicked,  who  are  offended  with  this  thing  ;  as  the  Lord  saith,  "  Let 
them  alone  :  they  be  blind,  and  guides  of  the  blind."  Matt.  xv.  14. 
And  on  the  other  side,  we  must  take  diligent  heed  hereunto,  that  no 
offence  he  given  to  little  ones,  by  a  rash,  froward,  and  wicked  using 
of  Christian  liberty  :  Rom.  xiv.  20.  1  Cor.  viii.  10;  13.  for  this  also 
the  Lord  saith,  "  Woe  be  to  that  man  by  whom  offence  cometh." 
Matt.  xvii.  7. 

Now  if  so  be  that  there  be  any  unlikeness  in  traditions  and  exter- 
nal ceremonies,  and  if  any  diversity,  which  is  not  hurtful,  be  found 
in  Ecclesiastical  assemblies,  certainly  no  man  ought  to  be  so  igno- 
rant of  these  things,  as  for  this  cause  to  be  offended  therewith,  or  to 
take  offence  at  others,  and  in  this  respect  to  reproach  or  hurt  others, 
or  to  be  an  author  of  sects,  and  also  of  factions  ;  seeing  that  there 
was  never  in  all  places  one  and  the  same  form  of  an  Ecclesiastical 
constitution  on  this  point,  neither  is  there  at  this  day  the  same.  The 
which  thing  also  is  mentioned  in  the  books  of  the  Canon  law,  in 
these  words  :  '  The  holy  Church  of  Rome  doth  know,  that  constitu- 
tions and  customs,  being  diverse  according  to  time  and  place,  do 
nothing  at  all  hinder  the  salvation  of  the  faithful,  if  the  canonical 
authority  be  not  against  them.'  Distinct.  12.  Cap.  Scit.  Rather  it 
becometh  every  sound  Christian  to  be  content  in  his  conscience  to 
rest  in  that,  if  he  see  Christians  to  have  the  one  Spirit  of  Christ, 
Phil.  ii.  5.  and  with  agreeing  minds  to  hold  and  follow  his  true 
meaning,  and  one  and  the  same  doctrine,  in  all  these  things,  and 
chief  points  of  faith.  For  "  he  that  hath  not  this  Spirit  of  Christ, 
he  is  not  Christ's,"  (as  the  Apostle  doth  witness,  Rom.  viii.  9.) 
although  he  use  all  and  every  kind  of  ceremonies  or  constitutions. 
Therefore,  whosoever  be  Christ's,  this  is  their  duty,  as  in  all  other  such 
like  things,  that  as  members  of  one  body,  they  do  suffer  and  bear 
one  with  another  in  charity,  without  the  which  nothing  can  profit 


OF    CKREMONIKS    AND    RITES    INDIPFEREN'T.  421 

any  whit,   according   to  the   meaning   of  the    Apostolic   doctrine, 
1  Cor.  xiii.  7. 

V. — From  the  Confession  of  France. 

Art.  32.  We  beUeve  that  it  is  expedient,  that  they  which  be 
chosen  to  be  governors  in  any  Church,  do  wisely  look  unto  it  among 
themselves,  by  what  means  the  whole  body  may  conveniently  be 
ruled ;  yet  so  that  they  do  never  swerve  from  that  which  our  Lord 
Jesus  Christ  hath  instituted.  Yet  this  doth  not  hinder,  but  that 
every  place  may  have  their  peculiar  constitutions,  as  it  shall  seem 
convenient  for  them. 

Art.  33.  But  we  exclude  all  human  devices,  and  all  those  laws 
which  are  brought  in  to  bind  men's  consciences  under  pretence  of 
the  word  of  God  ;  and  we  do  only  like  of  those,  which  serve  for  the 
nourishing  of  concord,  and  to  keep  every  one  in  due  obedience  : 
wherein  we  think  that  we  are  to  follow  that,  which  our  liord  Jesus 
Christ  appointed  touching  excommunication,  which  we  allow  of,  and, 
together  with  its  additions,  think  to  be  necessary.* 

VI.  —  From  the  Confession  of  England. 

Art.  15.  As  touching  the  multitude  of  vain  and  superfluous 
ceremonies,  we  know  that  St.  Augustine  did  grievously  complain 
of  them  in  his  own  time  Ad  Januar.  Epist.  119.  And  therefore 
have  we  cut  off  a  great  number  of  them  ;  because  we  know,  that 
men's  consciences  were  encumbered  about  them,  and  the  Churches 
of  God  overladen  with  them.  Nevertheless  we  still  keep  and  esteem 
not  only  those  ceremonies,  which  we  are  sure  were  delivered  to  us 
from  the  Apostles,  but  some  others  too  besides,  which  we  thought 
might  be  suffered  without  hurt  to  the  Church  of  God  :  for  that  we 
had  a  desire  that  all  things,  in  the  holy  congregations,  might,  as  St. 
Paul  commandeth,  "be  done  with  comeliness,  and  in  good  order." 
1  Cor.  xiv.  40.  But  as  for  all  those  things,  which  we  saw  were 
either  utterly  superstitious,  or  unprofitable,  or  noisome,  or  absurd,  or 

•  In  all  the  French  and  Belgian  Synods,  it  was  decreed,  that  it  was  necessary 
for  these  people  plainly  to  reprove  those  that  be  unruly  or  impenitent,  and  not 
to  leave  them  to  the  discretion  of  their  own  conscience  ;  but,  with  the  lawful 
intelligence  of  the  Presbytery  going  before,  so  long  to  exclude  them  from  the 
Supper  of  the  Lord,  till  they  do  testify  their  amendment.  By  which  custom 
notwithstanding  they  mean  not  to  prejudicate  those  brethren,  who  think  that 
they  can  avoid  the  profanation  of  the  Supper  of  the  Lord,  although  they  do 
not  so  far  extend  the  authority  of  the  Ecclesiastical  censure. 


422  THE    SEVENTEENTH    SECTION. 

contrary  to  the  holy  Scriptures,  or  else  unseemly  for  sober  and 
discreet  people  ;  (whereof  there  be  infinite  numbers  now-a-days, 
where  the  Roman  religion  is  used  :)  these,  I  say,  we  have  utterly 
refused,  without  all  manner  exception,  because  we  would  not  have 
the  right  worshipping  of  God  to  be  any  longer  defiled  with  such 
follies. 

VII. — From  the  Confession  op  Belgia. 
A7-t.  32.  In  the  mean  time,  we  believe  that  it  is  indeed  profitable, 
that  the  elders  which  do  govern  in  Churches,  should  appoint  some 
order  among  themselves ;  so  that  they  do  dihgently  take  heed,  that 
in  no  case  they  do  swerve  or  decline  from  those  things,  which  Christ 
himself,  our  only  Master,  hath  once  appointed.  Therefore  we  do 
reject  all  human  inventions,  and  all  those  laws  which  were  brought 
in  for  the  worship  of  God,  that  men's  consciences  should  any  way 
thereby  be  snared  or  bound  :  and  we  receive  those  only,  which  are 
fit,  either  to  cherish  and  maintain  concord,  or  to  keep  us  in  the 
obedience  of  God.  And  hereunto  excommunication  is  chiefly 
necessar}''  ;*  being  used  according  to  the  commandment  of  the 
word  of  God,  and  other  additions  of  Ecclesiastical  discipline  an- 
nexed thereunto. 

VIII.  —  From  the  Confession  of  Augsburg. 

Art.  15.  Concerning  Ecclesiastical  rites,  which  are  ordained  by 
man's  authority,  they  teach,  that  such  rites  are  to  be  observed  as 
may  be  kept  without  sin,  and  do  tend  to  quietness  and  good  order  in 
the  Church :  as  namely,  set  holy-days,  and  certain  godly  songs,  and 
other  such  like  rites.  But  yet  touching  this  sort  of  rites  they  teach, 
that  men's  consciences  are  not  to  be  burdened  with  superstitious 
opinions  of  them  ;  that  is,  it  must  not  be  thought  that  these  human 
ordinances  are  righteousness  before  God,  or  do  deserve  remission  of 
sins,  or  are  duties  necessary  unto  the  righteousness  revealed  in  the 
Gospel.  But  this  is  to  be  thought  of  them  ;  that  they  are  indifferent 
things,  which,  without  the  case  of  offence,  may  be  omitted :  but 
such  as  break  them  with  offence,  are  faulty,  as  those  which  do  rashly 
disturb  the  peace  of  the  Churches. 

Such  traditions,  therefore,  as  cannot  be  observed  without  sin,  are 
rejected  of  us  :  as,  the  tradition  of  single  life.     We  reject  also  that 

•  Sec  the  Observation  which  goeth  next  before  this,  upon  the  French  Con- 
fession. 


OF    CEREMONIES    AND    RITES    INDIFFERENT.  423 

impious  opinion  of  traditions  and  yov;s,  wherein  they  feign  that 
worships,  invented  by  man's  authority,  do  merit  remission  of  sins, 
and  are  satisfactions  for  sins,  &c.  Of  which  hke  false  opinions, 
touching  vows  and  fastings,  not  a  few  have  been  spread  abroad  in 
the  Church  by  unlearned  men. 

These  things  are  thus  found  in  another  Edition  : — 
Concerning  Ecclesiastical  rites,  they  teach,  that  those  rites  are  to 
be  observed,  which  may  be  kept  without  any  sin,  and  are  available 
for  quietness  and  good  order  in  the  Church ;   such  as  are,  set  holy- 
days,  feasts,  and  such  like. 

Again,  out  of  Article  7,  touching  Abuses,  of  the  same  Confession, 
these  words  that  follow  pertain  to  this  place,  but  the  rest  unto  the 
Eleventh  Section. 

Of  the  Authority  of  Ministers. 

Besides  these  things,*  there  is  a  controversy,  whether  Bishops  or 
Pastors  have  power  to  ordain  ceremonies  in  the  Church,  and  to  make 
laws  of  meats,  and  holy-days,  and  degrees,  or  orders  of  Ministers. 
They  that  ascribe  this  power  to  the  Bishops,  allege  this  testimony 
for  it :  "I  have  yet  many  things  to  say  unto  you,  but  ye  cannot 
bear  them  now  ;  but  when  that  Spirit  of  truth  shall  come,  he  shall 
teach  you  all  truth."  John  xvi.  12,  13.  They  allege  also  the 
examples  of  the  Apostles,  which  commanded  the  Christians  to 
abstain  from  blood,  and  that  which  was  strangled.  Acts  xv.  29. 
They  allege  the  change  of  the  Sabbath  into  the  Lord's  day,  con- 
trary, as  it  seemeth,  to  the  Moral  Law;  Luke  vi.  5.  and  they  have 
no  examples  so  oft  in  their  mouths,  as  the  change  of  the  Sabbath. 
They  will  needs  have  the  Church's  power  and  authority  to  be  very 
great,  because  it  hath  dispensed  with  a  precept  of  the  jMoral  Law, 
But  of  this  question  our  men  do  thus  teach ;  that  the  Bishops  have 
no  power  to  ordain  any  thing  contrar}^  to  the  Gospel,  as  was  shewed 
before.     The  same  also  do  the  Canons  teach.  Distinct.  9. 

Moreover  it  is  against  the  Scripture,  to  ordain  or  require  the  ob- 
servation of  any  traditions,  to  the  end  that  we  might  merit  remission 
of  sins,  and  satisfy  for  sins  by  them.     For  the  glory  of   Christ's 

*  Here  also  be  many  things,  which  might  very  fitly  have  been  referred  to  the 
former  Section,  by  reason  of  special  examples  of  meats,  and  holy-days,  here 
rehearsed.  But  seeing  that  the  title  of  this  Article  is  general,  it  could  not 
here  be  pretermitted. 


424  THE    SEVENTEENTH    SECTION. 

merit  receiveth  a  blow,  whenas  we  seek  by  such  observances  to  merit 
remission  of  sins,   and  justification.     And  it  is  very  apparent,  that 
through  this  persuasion  traditions  grew  into  an  infinite  number  in 
the  Church.     In  the  mean  while,  the  doctrine  of  faith,  and  of  the 
righteousness   of  faith,  was   quite  smothered.     For  ever  and  anon 
there  were  new  holy- days  made,  new  fasts  appointed,  new  ceremo- 
nies, new  worships  for  saints,  ordained ;  because  that  the  authors  of 
such  gear  supposed  by  these  works  to  merit  remission  of  sins,  and 
justification.     After  the  same  manner  heretofore  did  the  Penitential 
Canons  increase,  whereof  we  still  see  some  footings  in  satisfactions. 
Again,  many  writers  imagine,  that  in  the  New  Testament  there 
should  be  a  worship  like  to  the  Levitical  worship ;  the  appointing 
whereof  God  committed  to  the  Apostles  and  Bishops.    Wherein  they 
seem  to  be   deceived  by  the  example   of  the   law  of    Moses,  as  if 
the  righteousness  of  the  New  Testament  were  the  outward  observing 
of  certain  rites,  as  the  justice  of  the  Law  was.     Like  as  therefore  in 
the  Law  it  was  a  sin  to  eat  swine's  flesh,  &c.  so  in  the  New  Testa- 
ment they  place   sin  in  meats,  in  days,  in  apparel,  and  such  like 
things :  and  they  hold  opinion,  that  the  righteousness  of  the  New 
Testament  cannot  stand  without  these.     From  hence  are  those  bur- 
dens, that  certain  meats  defile  the  conscience,  that  it  is  a  mortal  sin 
to  omit  the  Canonical  Hours,  that  fastings  merit  remission  of  sins, 
because  they  be  necessary  to  the  righteousness  of  the  New  Testa- 
ment :  that  a  sin,  in  a  case  reserved,  cannot  be  pardoned,  but  by  the 
authority  of  him  that  reserved  it ;  whereas  the  Canons  speak  only 
of  reserving  of  Canonical  punishments,  and  not  of  the  reserving  of 
the  fault.     Whence,  then,  have  the  Bishops  power  and  authority  of 
imposing  these  traditions  upon  the  Churches,  for  the  burdening  of 
men's  consciences  ?     For  there  are  divers  clear  testimonies,  which 
inhibit  the  making  of  such  traditions,  either  to  deserve  remission  of 
sins,  or  as  things  necessary  to  the  righteousnes  of  the  New  Testament, 
or  to  salvation.     Paul  saith  to  the  Colossians,  "  Let  no  man  judge 
you  in  meat,  in  drink,  or  in  respect  of  a  holy- day,  in  the  new  moon, 
or  in  the  Sabbath."  Col.  ii.  16.   Again,   "  If  ye  be  dead  with  Christ 
from  the  rudiments  of  the  world,  why,  as  though  ye  lived  in  the 
world,  are  ye  burdened  with  traditions,  as.  Touch  not,  taste  not, 
handle  not  ?  which  all  do  perish  with  the  using,  and  are  the  precepts 
and  doctrines  of  men,  which  have  a  shew  of  wisdom."  Col.  ii.  20—23. 
And  to  Titus  he  doth  plainly  forbid  traditions  :  for  he  saith,  "  Not 
listening  to  Jewish  fables,  and  to  the  precepts  of  men,  that  abhor  the 
truth."  Tit.  i.  14.     And  Christ  saith  of  them,  which  urge  traditions. 


OF    CEREMONIES    ASH    KITES    INDIFFERENT.  425 

"  Let  them  alone  ;  they  be  blind  leaders  of  the  blind."  Matt.  xv.  14. 
And  he  condemneth  such  worships  :  "  Every  plant  which  my  hea- 
venly Father  hath  not  planted,  shall  be  rooted  up."  ver.  13.  If 
Bishops  have  authority  to  burden  the  Churches  with  innumerable 
traditions,  and  to  snare  men's  consciences,  why  doth  the  Scripture 
so  oft  forbid  to  make  and  to  listen  to  traditions  ?  AATiy  doth  it  call 
them  the  traditions  of  devils  ?  1  Tim.  iv.  1.  Hath  the  Holy  Ghost 
warned  us  of  them  to  no  purpose  ? 

It  remaineth,  then,  that  (seeing  constitutions,  ordained  as  necessary, 
or  with  opinion  of  meriting  remission  of  sins  by  them,  are  flat  re- 
pugnant to  the  Gospel)  it  is  not  lawful  for  any  Bishops  to  appoint  or 
urge  such  worship.  For  it  is  very  requisite,  that  the  doctrine  of 
Christian  liberty  should  be  maintained  in  the  Church  ;  because  that 
the  bondage  of  the  law  is  not  necessarj^  unto  justification,  as  it  is  writ- 
ten to  the  Galations,  "  Come  not  ye  under  the  yoke  of  bondage 
again."  Gal.  v.  1.  It  is  necessary  that  the  chiefest  point  of  all  the 
Gospel  should  be  holden  fast,  that  we  do  freely  obtain  remission  of 
sins,  and  justification,  by  faith  in  Christ,  and  not  by  set  observances, 
nor  by  anv  worship  devised  of  man.  For  though  they  seek  to 
qualify  traditions,  yet  the  equity  of  them  can  never  be  seen  nor  per- 
ceived, so  long  as  the  opinion  of  necessity  remaineth  ;  which  must 
needs  remain,  where  the  righteousness  of  faith,  and  Christian  liberty, 
are  not  known.  The  Apostles  commanded  them  to  abstain  from 
blood.  Acts  XV.  29.  Who  observeth  that  now-a-days  ?  And  yet 
they  do  not  sin,  that  observe  it  not.  For  the  Apostles  themselves 
would  not  burden  men's  consciences  with  such  a  servitude  :  but  they 
forbad  it  for  a  time,  for  offence'  sake.  For  in  that  decree,  the  per- 
petual intent  and  mind  of  the  Gospel  is  to  be  considered.  Scarcely 
any  Canons  are  precisely  kept ;  and  many  grow  out  of  use  daily,  vea, 
even  among  them  that  do  most  busily  defend  traditions.  Neither 
can  there  be  sufficient  care  had  of  men's  consciences,  except  this 
equity  be  kept,  that  men  should  know  that  such  rites  are  not  to  be 
obser\-ed  with  any  opinion  of  necessity,  and  that  men's  consciences 
are  not  hurt,  though  traditions  grow  out  of  use. 

The  Bishops  *  might  easily  retain  lawful  obedience,  if  they  would 


*  Three  kinds  of  episcopacy  may  be  reckoned  up.  One  which  is  indeed 
Apostolical,  and  is  in  order,  not  in  degree,  and  common  to  all  Pastors,  that  is, 
Ministers  of  the  word.  Another  is  not  only  in  order,  but  also  in  degree, 
whereby  the  whole  Clergy  of  some  Diocese  is  subject  to  some  one  man,  and 
is,  even  by  the  testimony  of  Jerome  himself,  an  old  invention  of  man's  appoint- 


426  THE    SEVENTEENTH    SECTION. 

not  have  men  to  observe  such  traditions,  as  cannot  be  kept  with 
a  good  conscience.  13ut  now  they  command  single  hfe ;  and  they 
admit  none,  except  they  will  swear  not  to  teach  the  pure  doctrine  of 
the  Gospel.  The  Churches  do  not  desire  of  the  Bishops,  that  they 
would  repair  peace  and  concord  with  the  loss  of  their  honour,  (which 
yet  good  Pastors  ought  to  do  :)  only  they  desire  that  they  would 
remit  unjust  burdens,  which  are  both  new,  and  received  contrary  to 
the  custom  of  the  Catholic  Church.  It  may  well  be,  that  some  con- 
stitutions had  some  probable  causes,  when  they  began,  which  yet  will 
not  agree  to  latter  times.  It  is  evident,  that  some  were  received 
through  error.  Wherefore  it  were  for  the  Chief  Bishop's  gentle- 
ness* to  mitigate  them  now  ;  for  such  a  change  would  not  over- 
throw the  unity  of  the  Church.  For  many  human  traditions  have 
been  changed  in  time,  as  the  Canons  themselves  declare.  But  if  it 
cannot  be  obtained,  that  those  observances  may  be  relaxed,  which 
cannot  be  kept  without  sin,  then  must  we  follow  the  Apostles' 
rule,  which  willeth  "  to  obey  God  rather  than  men."  Acts  v.  29. 
Peter  forbiddeth  Bishops  to  be  lords,  and  to  be  imperious  over  the 
Churches.  1  Pet.  v.  3.  Our  meaning  is  not  to  have  rule  taken 
from  the  Bishops  if  but  this  one  thing  is  requested  at  their  hands, 
that  they  would  suffer  the  Gospel  to  be  purely  taught,  and  that  they 
would  relax  a  few  observances,  which  cannot  be  held  without  sin. 
But  if  they  will  remit  none,  let  them  look  how  they  will  give  account 


ment,  and  not  of  God's  ordinance,  limited  and  hedged  in  by  very  many  ancient 
Canons.  But  as  for  the  third  kind,  which  roveth  far  and  wide,  not  only  be- 
yond the  word  of  God,  but  also  beyond  the  most  just  Canons,  and  is  indeed 
Satmical  and  tyrannical,  and  as  yet  flourishing  in  the  Roman  false-named 
Cliiuch,  we  do  detest  it,  as  a  most  certain  pestilence  of  the  Christian  Church. 

*  We  suppose  that  this  is  not  meant  of  the  Pope's  gentleness,  whom  all  the 
purer  Churches  do  at  once  detest  as  Antichrist;  but  of  that  kind  of  Episco- 
pacy, which,  in  the  observation  next  before  this,  we  called  the  second  sort. 
Which  though  it  be  so,  yet  it  seemeth  to  be  against  the  old  Canons,  that  that 
should  here  be  suspended  upon  the  Bishops'  gentleness,  which,  after  lawful 
intelligence,  they  are  rather  bound  to  do,  both  by  God's  laws,  and  by  man's, 
or  else  they  are  to  be  removed  from  their  Bishopric. 

•f-  It  is  without  all  controversy,  that  Christ  did  not  only  distinguish,  but  also, 
both  by  word  and  his  own  example,  sever  the  civil  rule  and  jurisdiction  from 
the  Ecclesiastical.  Besides,  that  is  also  a  plain  case,  that  the  goods  purposed 
and  appointed  to  the  uses  of  the  Churches  were  in  old  time  given,  not  to  the 
Bishops'  own  persons,  but  to  the  Church  itself.  Now,  how  far  it  is  ex- 
pedient that  the  Bishops  should  carry  the  shew  and  appearance  of  any  civil 
rule  and  jurisdiction,  it  is  the  duty  of  godly  magistrates  to  consider. 


01"     CEREMONIES     AND    KITES     IXDIFFKRENT.  427 

to    God   for  this,  that  by  their  wilfulness  they  afford  occasion  of 
schism. 

Also  in  the  same  Article  7,  touching  Abuses,  this  exposition  is  found 
in  another  Edition  : — 

Now  come  I  to  the  question  in  hand,  touching  the  laws  of  Bishops. 
Concerning  which,  first,  this  most  certain  rule  is  to  be  holden  ;  that 
it  is  not  lawful  for  any  to  make  laws  repugnant  to  the  command- 
ment of  God.  That  sentence  of  St.  Paul  is  well  known  :  "  If  an 
angel  from  heaven  teach  any  other  Gospel,  let  him  be  accursed." 
Gal.  i.  8.  Upon  this  foundation,  which  is  sure  and  immoveable,  the 
rest  may  easily  be  reared. 

Now,  there  be  three  orders  of  the  decrees  of  Bishops.  Some  do 
constrain  a  man  to  sin  :  as  the  law  of  single  life  ;  the  laws  of  private 
masses,  wherein  is  made  an  oblation  and  application  for  the  quick 
and  the  dead:  the  opinion  of  transubstantiation  also  breedeth 
a  wicked  adoration;  and  so  doth  the  commandment  of  praying  to 
the  dead.  It  is  an  easy  matter  to  give  sentence  of  these  laws.  For 
seeing  they  do  manifestly  oppugn  the  commandment  of  God,  the 
Apostles'  rule  is,  "  We  ought  rather  to  obey  God,  than  men."  Acts 
V.  29. 

The  second  order  is  of  those  rites,  which  concern  things  in  their 
own  nature  indifferent ;  such  as  are  the  laws  touching  the  difference 
of  meats,  and  days,  and  such  like  things.  But  when  false  opinions 
are  joined  unto  these  things,  they  are  no  more  indifferent. 

Now  our  adversaries  do,  some  more,  some  less,  tie  unto  them 
absurd  and  false  opinions  ;  for  the  which  both  those  laws  and  rites 
are  to  be  cast  off,  lest  any  corrupt  worship  should  be  established. 
The  most  part  do  feign,  that  the  works  of  man's  traditions,  as  satis- 
factions, and  such  like,  do  merit  remission  of  sins.  This  opinion  is 
manifestly  false  :  for  it  removeth  the  benefit  of  Christ  unto  man's 
traditions.  And  there  needeth  here  no  long  confutation :  we  wiU 
content  ourselves  with  one  thundering  saying  of  St.  Paul,  "  Ye  are 
made  void  of  Christ,  whosoever  are  justified  by  the  law  :  ye  are 
fallen  from  Christ."  Gal.  v.  4.  This  saying  teacheth,  that  men  do 
not  merit  remission  of  sins  by  the  proper  works,  either  of  God's  law, 
or  of  man's  traditions. 

Others,  being  put  in  mind  what  gross  absurdity  there  is  in  this 
first  error,  they  begin  to  talk  more  modestly  of  traditions.  But  yet 
they  hold  still  an  error,  that  is  not  to  be  borne  withal.  They  say 
that   these  works,  though  they  do  not  deserve  remission  of  sins. 


428  THE    SEVENTEENTH    SECTION. 

yet  are  they  services  of  God ;  that  is,  works,  the  immediate  end 
whereof  is,  that  God  by  them  might  be  honoured.  This  error  also 
must  be  stiffly  withstood.  For  Christ  saith  plainly,  "  They  worship 
me  iu  vain  with  the  precepts  of  men."  Matt.  xv.  9.  And  Paul  doth 
expressly  condemn  will-worship  to  the  Colossians.  chap.  ii.  2-3. 
And  seeing  that  the  worship  of  God  must  be  done  in  faith,  it  is 
necessary  that  we  should  have  the  word  of  God,  which  may  testify 
that  the  work  pleaseth  God.  For  how  can  the  concience  offer  a 
work  unto  God,  unless  there  be  a  voice  of  God,  which  may  declare, 
that  God  will  be  so  worshipped  or  served  with  this  honour  ?  But 
ungodly  men,  not  understanding  this  doctrine  of  faith,  have  in  all 
ages  with  damnable  boldness  devised  worships,  without  command- 
ment or  word  of  God ;  which  thing  if  it  be  lawful  to  do,  you  can 
shew  no  cause  why  the  heathenish  sacrifices,  slaying  of  dogs,  victims 
offered  at  Lampsacum  to  Priapus,  and  such  like  monstrous  worship, 
should  not  please  God.  Whither  hath  man's  foolhardiness  rushed, 
not  only  amongst  the  Gentiles,  in  feigning  worships,  but  also  among 
the  Popish  rout,  in  devising  eftsoons  new  and  foolish  ceremon- 
ies, in  prayer  to  the  dead,  in  the  worship  of  saints,  and  in  the 
babbling  of  Monks  ?  Hei'e  therefore  let  us  be  watchful,  and  not 
suffer  laws  to  be  thrust  upon  the  Churches,  which  prescribe  works, 
without  the  commandment  of  God,  as  God's  worship  and  man's 
righteousness.  And  whereas  all  our  adversaries,  even  they  that 
speak  most  modestly,  do  tie  this  opinion  unto  these  services,  let  us 
know  that  it  is  a  good  work  to  withstand  them,  and,  by  violating 
such  traditions,  to  shew  a  pattern,  by  which  the  godly  may  know 
what  to  judge  of  them.  As  Eusebius  writeth  of  Attains,  'That  he 
was  commanded  by  God  to  speak  unto  a  certain  man  which  ate 
nothing  but  bread,  salt,  and  water,  that  he  should  use  common 
meat,  lest  he  should  bring  others  into  error.' 

Moreover,  this  second  error,  which  maketh  these  works  to  be  the 
worship  of  God,  hath  broken  farther.  For  many  in  the  Church 
have  been  deceived  through  a  perverse  emulation  of  the  Levitical 
ceremonies,  and  thought  that  there  should  be  some  such  rites  in  the 
New  Testament,  and  that  they  are  the  worship  of  God,  or  things 
whereby  God  will  be  honoured,  yea,  and  that  they  are  righteousness. 
And  for  that  cause  they  gave  authority  to  the  Bishops  to  ordain  such 
rites  and  such  services.  This  Pharisaical  error  Christ  and  his  Apostles 
noted  ;  who  taught  that  the  worship  of  the  New  Testament  is  repent- 
ance, the  fear  of  God,  faith,  and  the  works  of  the  Ten  Command- 
ments :   as  Paul  saith,  "  The  kingdom  of  God  is  not  meat  and  drink, 


OF    CEREMONIES    AND    RITES    IXDIFFBRENT.  429 

but  righteousness,  and  peace,  and  joy  in  the  Holy  Ghost.  For  he 
that  in  these  serveth  Christ,  pleascth  God,  and  is  approved  of  men." 
Rom.  xiv.  17,  18.  The  Monks  feigned  themselves  to  be  Nazarites. 
The  Mass  Priests,  that  sacrifice  for  the  dead,  vpould  have  men  think 
that  they  imitated  Aaron  offering  sacrifices.  But  these  examples 
do  not  agree  :  the  rites  of  Monks,  and  the  Priests'  mercenary 
masses,  have  no  word  of  God  for  them  ;  yea,  there  are  many  fond 
opinions  mingled  with  them,  which  of  necessity  must  be  reproved  in 
our  Churches. 

The  third  error  is  the  opinion  of  necessity,  wherein  they  imagine 
that  the  Church  is  like  unto  other  human  governments.  For  they 
surmise  that  it  is  a  kingdom,  wherein  the  Bishops,  as  if  they  were 
Kings,  have  power  to  make  new  laws,  that  are  besides  the  Gospel, 
and  that  they  must  of  necessity  be  obeyed  (even  as  Princes'  laws 
must  necessarily  be  obeyed),  especially  seeing  this  life  of  man  cannot 
be  without  ceremonies.  And  this  opinion  of  the  necessity  of  these 
things  hath  stirred  up  contentions,  whilst  every  one  defendeth  his 
own  rites,  invented  by  man,  as  simply  necessary.  But  Christ  and 
his  Apostles  teach,  that  such  rites,  set  forth  without  God's  command- 
ment, are  not  to  be  taken  for  things  necessary.  Against  this  liberty, 
enacted  and  established  by  God's  authority,  the  opinion  which  main- 
taineth  that  the  violating  of  traditions  about  things  indifferent, 
though  it  be  not  in  a  case  where  offence  may  be  given,  is  sin,  must 
not  be  received.  Hitherto  belongeth  the  saying  of  Paul,  "  Let  no 
man  judge  you  in  meat  and  drink,  and  intercourse  of  holy-days," 
&c.  Col.  ii.  16.  For  to  judge  signifieth  to  bind  the  consciences, 
and  to  condemn  them  that  do  not  obey.  Again,  "  Stand  in  the 
liberty,  wherewith  Christ  hath  made  you  free."  Gal.  v.  1 . 

Hitherto  it  hath  been  shewed  in  what  respect  it  is  not  lawful 
to  appoint  traditions,  or  to  approve  them.  Now  some  man  may  ask 
whether  we  would  have  this  life  of  man  to  be  without  order  and 
rites  ?  No,  surely.  But  we  teach  that  the  true  Pastors  of  the 
Churches  may  ordain  public  rites  in  their  Churches,  but  so  as  it  be 
only  for  an  end  belonging  to  the  body ;  that  is,  for  good  order's 
sake ;  to  wit,  such  rites  as  avail  for  the  instruction  of  the  people  : 
as,  for  example,  set  days,  set  lessons,  and  such  like  ;  and  that  without 
any  superstition,  and  opinion  of  necessity,  as  hath  been  said  before, 
so  that  it  may  not  be  counted  any  sin  to  violate  any  of  these  ordin- 
ances, so  it  be  not  with  giving  offence.  But  if  so  be  that  they  be 
broken  with  offence  there,  where  the  Churches  are  well  ordered,  and 
there  is  no  error  in  doctrine,  let  him  that  in  such  place  bi-eaketh 


430  THE    SEVENTEENTH    SECTION. 

them,  know  that  he  doth  offend,  because  he  disturbeth  the  peace  of 
the  Church  well  ordered,  or  doth  withdraw  others  from  the  true 
ministry.  This  reason  doth  sufficiently  warrant  the  authority  of 
profitable  traditions,  and  layeth  no  snare  on  men's  consciences.  So 
the  Church  in  the  beginning  ordained  set  days,  as  the  Lord's  day, 
the  day  of  Christ's  Nativity,  Easter,  Pentecost,  &c.  Neither  did 
the  Church  dispense  with  the  moral  precepts,  but  God's  own  author- 
ity abrogated  the  ceremonies  of  Moses'  law.  And  yet  it  was  meet 
that  the  people  should  know  when  to  come  together  to  the  hearing 
of  the  Gospel,  and  unto  the  ceremonies  which  Christ  did  ordain. 
And  for  that  cause  certain  days  were  appointed  to  that  use,  without 
any  such  opinions  as  we  have  above  mentioned.  And  the  general 
rule  abideth  still  in  the  Moral  Law,  that  at  certain  times  we  should 
come  together  to  these  godly  exercises  :  but  the  special  day,  which 
was  but  a  ceremony,  is  free.  Whereupon  the  Apostles  retained  not 
the  seventh  day,  but  did  rather  take  the  first  day  of  the  week  for 
that  use,  that  by  it  they  might  admonish  the  godly  both  of  their 
liberty,  and  of  Christ's  resurrection. 

The  things  objected  against  this  may  easily  be  taken  away.  The 
Apostles'  decree  touching  things  offered  to  idols,*  and  fornication, 
was  moral  and  perpetual :  but  in  that  which  they  added,  touching 
blood,  and  that  which  was  strangled,  they  had  regard  of  giving 
offence  at  that  time.  For  it  was  an  use,  even  before  the  Apostles' 
time,  that  such  as  then  were  conquered  by  the  Jews,  should  abstain 
from  blood,  and  things  strangled.  The  Apostles  therefore  laid  no 
new  things  upon  those,  that  were  joined  unto  their  fellowship  ;  but 
as  yet  they  kept  the  old  usual  rite,  which  was  pleasing  both  to  the 
godly  Jews,  and  to  such  as  joined  with  them  in  the  society  of  Christ. 
As  for  that  which  Christ  saith,  "  I  have  yet  many  things  to  say  unto 
you:"  John  xvi.  12.  doubtless  he  meant  not  those  foolish  ceremon- 
ies that  the  Popes  have  brought  in,  nor  any  new  articles  of  faith ; 
but  a  farther  illumination  of  that  Gospel,  which  he  had  already 
delivered.  And  therefore  afterward  he  addeth,  touching  the  office  of 
the  Holy  Ghost,  that  he  should  not  bring  any  other  kind  of  doctrine, 
but  should  enlighten  the  minds  of  the  Apostles,  that  they  should 
understand  the  Gospel,  touching  the  will  of  God,  which  before  had 
been  taught.     Therefore  he  saith,  "  He  shall  teach  you  all  things. 


*  To  wit,  touching  that  sort  of  things  offered  to  idols,  which  is  eaten  at  the 
table  of  devils,  or  by  eating  whereof  men  sin  against  tiieir  weak  brethren. 
Like  as  the  decree  of  the  Apostles  is  expounded  of   Paul,  1  Cor  ix.  and  x. 


OF  CEREMONIES  AND   RITES  INDIFFERENT.  431 

and  shall  bring  all  things  to  your  remembrance,  -which  I  have 
shewed  you."  John  xiv.  26.  Again,  "  He  shall  not  speak  of  himself; 
but  what  he  hath  heard,  that  shall  he  speak."  John  xvi.  13. 

IX. — From  the  Confession  of  Saxony. 

Article  20  ;    a  little  after  the  beginning.     Of  Traditions,  that  is,  of 

Ceremonies  instituted  in  the  Church  ly  man's  authority. 

Although,  for  order's  sake,  there  must  needs  be  some  decent  and 
seemly  ceremonies  ;  yet,  notwithstanding,  men  that  are  given  to 
superstition  do  soon  pervert  those  ceremonies,  falsely  imagining  that 
such  observances  do  merit  forgiveness  of  sins,  and  are  accepted  for 
righteousness  in  the  sight  of  God :  and  do  turn  the  signs  into  gods, 
like  as  many  have  ascribed  a  Godhead  unto  images  ;  and  many, 
either  of  superstition,  or  by  tyranny,  do  heap  up  ceremonies  ;  and 
superstition  hath  increased  in  the  Church  the  ceremonies  of  satis- 
faction, as  they  call  them.  Nebuchadnezzar  and  Antiochus,  because 
they  are  of  opinion,  that  consent  in  religion  is  useful  to  the  peace- 
able government  of  their  kingdoms,  do  ordain  such  service  of  God, 
as  they  will  have  indifferently  observed  of  all  their  subjects.  There 
new  laws,  and  new  gods  are  erected,  not  of  superstition,  but  by 
tyrannv.  Thus  we  obsers'e  that  amongst  men  true  and  false  religion 
are  confounded,  and  each  changed  into  other ;  and  we  marvel  at  the 
cause,  why  men  do  not  stedfastly  continue  in  the  truth  revealed  by 
God.  But  the  word  of  God  pronounceth,  that  men  are  set  on 
by  devils  to  fall  away  from  God  :  and  the  nature  of  man,  being 
blind,  curious,  and  inconstant,  loveth  to  play  with  divers  opinions. 
Against  these  great  mischiefs  God  armeth  and  confirmeth  his 
Church,  and  delivereth  a  sure  and  certain  doctrine,  which  is  contain- 
ed in  the  books  of  the  Prophets  and  Apostles,  and  in  the  Creeds.* 
Wherefore  it  is  necessary  to  consider  what  those  laws  or  rites  be, 
and  whence  they  had  their  beginning. 

The  first  rule  therefore  is  this.  It  is  lawful  for  no  creature, 
neither  for  angels  nor  for  men,  neither  for  Kings  nor  for  Bishops, 
to  make  laws,  or  ordain  ceremonies,  disagreeing  from  the  word  of 
God.f     Horribly  sinned  the  King  of  Babylon,  although  he  excelled 

*  See  Notes  on  the  Latter  Confession  of  Helvetia,  in  the  Ninth  Section,  p. 
lol,  and  in  the  Tenth  Section,  p.  216. — Editor. 

t  And  accordingly  no  rites  connected  with  religion,  though  not  otherwise 
impious  ;  as  being  parts  of  God's  doctrine,  and  a  kind  of  Sacraments :  but 
only  such  laws  as  pertain  to  order  and  decency,  (as  is  said  in  the  end  of  this 
Article,)  and  that  not  upon  their  private  will  and  advice,  but  by  the  judg- 
ment of  a  lawful  assembly. 


432  THE    SEVENTEENTH    SECTION. 

in  wisdom  and  valour,  when  he  commanded  his  image  to  be  wor- 
shipped. And  all  men  do  sin,  that  obey  such  proclamations  or  laws  : 
even  as  Eve  sinned,  when  she  departed  from  the  commandment  of 
God,  for  the  lying  persuasion  of  the  Devil.  But  the  rule  is  to  be 
universally  observed,  "  We  ought  rather  to  obey  God  than  men." 
Acts.  V.  29.  Such  are  the  edicts  which  commanded  to  call  upon 
dead  men,  or  to  embrace  false  doctrine,  or  to  use  ungodly  worship. 
Touching  all  these,  the  rule  of  the  First  Commandment  is  to  be 
holden,  "  Fly  from  idols."  1  Cor.  x.  14.  Such  is  also  the  law  of 
the  single  life  of  Priests,  which  many  cannot  observe  without  sin. 
And  albeit  we  know  what  opinion  politic  and  expert  men  do  hold  of 
the  change  of  laws  ;  yet  God  hath  so  commanded  obedience,  that 
still  he  would  have  us  fast  tied  unto  himself,  and  to  agree  with  his 
wisdom  and  righteousness.  From  whence  do  arise  those  unchange- 
able and  perpetual  rules,  "  Thou  shalt  have  no  strange  gods."  Exod. 
XX.  3.  Also,  "We  ought  rather  to  obey  God  than  men."  Acts  v. 
29.  Also,  "  If  any  man  teach  you  any  other  Gospel,  let  him  be 
accursed."  Gal.  i.  8. 

The  second  rule.  Forasmuch  as  it  is  usual  to  add  superstition  to 
those  works,  which  otherwise  in  their  own  nature  were  indifferent, 
(as  to  eat,  or  not  to  eat,  flesh  ;)  it  is  necessary  to  reprove  such 
superstitions  and  errors,  as  are  in  this  sort  added.  And  in  the 
practice  of  our  liberty,  examples  of  this  doctrine  may  modestly  be 
shewed. 

And  that  error,  then,  is  not  among  the  least,  which  the  folly  of 
many  teachers,  and  (for  the  most  part)  of  the  people,  bringeth  in, 
that  they  teach  and  think  that  fasting  and  such  like  works  deserve 
forgiveness  of  sins,  both  of  the  guilt,  and  of  the  pain  :  as  both 
Thomas  doth  write  of  satisfactions,  and  many  also  do  say  the  same. 
This  Pharisaical  imagination  easily  entangleth  the  minds  of  men,  and 
darkeneth  the  light  of  the  doctrine  of  the  benefits  proper  to  Christ, 
and  of  free  forgiveness  of  sins,  and  of  faith.  For  whenas  men 
think  that  they  merit  remission  of  sins  by  these  their  ceremonies, 
they  take  away  the  honour  due  unto  Christ,  and  give  it  unto  these 
ceremonies,  and  are  somewhat  puffed  up  with  vain  confidence.  Yet 
afterward,  when  they  be  in  true  sorrow,  they  fall  headlong  into 
manv  doubts,  which  turn  to  their  destruction.  And  of  itself  it  is  a 
great  sin,  not  to  know  the  benefits  of  God.  For  this  cause  Paul  so 
earnestly  contendeth  for  the  abolishing  of  circumcision,  and  other 
ceremonies  of  the  law  of  Moses,  for  fear  lest  the  true  acknowledg- 
ment of  the  Mediator  might  be  clean  put  out,  if  men  should  think 


OF    CEREMONIES    AND«  RITES    INDIFFERENT.  433 

that  they  deserved  remission  of  sins,  and  were  made  righteous,  by 
this  observation  of  the  law  and  ceremonies  of  Moses,  as  the  Phari- 
sees did  avouch.  And  oftentimes  Paul  admonisheth  to  beware  that 
the  light  of  the  Gospel  be  not  darkened  by  new  ceremonies  of  man's 
invention. 

The  second  error  is  not  so  evident,  but  yet  very  dangerous.    After 
that  some  men  see  that  this  Pharisaical  error  cannot  be  defended, 
they  come  to  this :    Although,  say  they,  these  ceremonies  deserve 
not  remission  of  sins,  yet  are  these  traditions  defended,  because  they 
are  good  works  and  services  of  God ;  as  in  the  law  of  Moses  the 
abstinence  of  the  Nazarites,  although  it  deserved  not  the  remission 
of  sins,  yet  it  pleased  God,  and  was  a  service  acceptable  unto  God. 
With  this  colour  certain  of  late  have  learned  to  paint  traditions, 
which  yet  strive  not  about  these  indifferent  matters,  but  go  about  to 
estabhsh  other  foul  errors,  and  the  opinion  of  the  power  of  Bishops. 
But  it  is  necessary  for  the  godly  here  to  beware  of  deceitful   doc- 
trine.    There  is  a  great  error  even  in  this  colourable  reason  :  neither 
is  that  example  well  alleged  out  of  Moses.     The  works  ordained 
and  commanded  by  God  do  far  differ  from  works  not  commanded 
or  ordained  by    God,  but  only  devised  by  man's  invention.     The 
works  ordained  in  the  Law  of  God  were  services  of  God,  although 
they  deserved  not  forgiveness  of  sins.    But  will-worships,  devised  by 
men,  neither  have  been,  nor  are,  any  sendee  of  God  :  God  doth  not 
allow  this  boldness  of  men  (which,  notwithstanding,  hath  always  been 
usual)  to  devise  new  worship,  that  is,  such  works  as  are  immediately 
intended  to  honour  God  withal.     Therefore  the  word  of  God  crieth 
out,    "  In  vain  do  they  worship  me  after  the  ordinances  of  men." 
Matt.  XV.  9.     And  everywhere  in  the  Prophets,  and  in  Paul,  this 
boldness  is  reproved.     But  the  true  service   of  God  are  those  works 
that  he  hath  commanded  ;  which  are  done  in  the  acknowledgement 
and  confidence  of  the  Mediator,  to  the  end  that  God  may  be  obeyed, 
and  that  we  may  profess  him  to  be  the  true  God,  whom  we  so 
worship.      So  Ezekiel   calleth    us    back    to  the  commandment    of 
God,  saying  :  "  Walk  not  after  the  ordinances  of  your  fathers,  but 
walk  in  my  commandments."    Ezek.  xx.   18,   19.     And  often  are 
such  warnings  repeated.     As,  "  Thy  word  is  a  lantern  to  my  feet." 
Psal.  cxix.  105.     And,   "Let  them  not  follow  their  own  imagina- 
tions." Numbers  xv.  39. 

The  third  error  is  this.  Hypocrites  do  imagine  that  such  works 
are  a  kind  of  perfection  :  as  Monks  do  prefer  their  vows,  full  of 
vanity,  before  civil  and  domestic  life ;  whereas  God  by  his  wonderful 

2  F 


434  THE    SEVENTEENTH    SECTION, 

providence  hath  thus  joined  mankind  together  in  fellowship,  and  in 
these  travails  and  dangers  would  have  our  faith,  prayer,  confession, 
liberality  one  toward  another,  patience,  and  other  virtues,  to  he 
tried. 

The  fourth  error  is  the  opinion  of  necessity  :  as  some  do  write 
that  the  fasting  of  Lent  is  necessary,  and  other  things  are  arbitrary. 
Neither  is  it  only  a  torment  of  conscience,  to  judge  that  he  is  no 
Christian,  nor  member  of  the  Church  of  God,  that  eateth  flesh  on 
the  Saturday,  or  observeth  not  the  fast  of  Lent ;  but  it  is  also  an 
error  that  darkeneth  the  greatest  matter,  as  the  doctrine  concerning 
the  righteousness  of  the  Gospel,  and  concerning  the  Church,  what 
manner  of  Church  it  is,  and  how  the  members  of  the  Church  are  to 
be  discerned,  not  by  meat  and  drink,  but  by  faith,  prayer,  and  other 
virtues.  And  against  the  opinion  of  necessity  it  is  expressly  said, 
"Let  no  man  judge  you  in  meat  or  drink:"  Col.  ii.  16.  and, 
"  Stand  in  the  liberty  wherewith  Christ  hath  made  you  free,  and  be 
not  again  entangled  with  the  yoke  of  bondage."  Gal.  v.  1.  And 
that  opinion  of  necessity  hath  always  bred  great  discord  :  as  in 
time  past  there  was  great  contention  about  Easter-day,  and  about 
leaven ;   and  now  also  many  such  like  contentions  have  risen. 

The  fifth  error.  To  the  former  opinions  this  error  also  is  added, 
that  the  Bishops  take  to  themselves  authority  to  ordain  new  kinds 
of  worship,  and  to  bind  consciences  :  as  Gregory  hath  ordained, 
that  married  men,  translated  to  the  order  of  priesthood,  should 
forsake  the  company  of  their  wives ;  and  the  constitution  of  Con- 
fession commandeth  to  reckon  up  sins ;  and  decrees  have  been  made 
of  differences  of  meats,  and  fastings,  and  such  like.  Of  such  tradi- 
tions there  are  also  late  books  set  forth,  full  of  labyrinths  ;  wherein  it 
is  written,  that  the  transgressions  of  such  ceremonies  are  mortal 
sins,  yea,  though  they  be  committed  without  giving  offence  to 
others.  Gerson  sought  for  some  mitigations  ;  but  the  true  comfort 
is  the  voice  of  the  Gospel,  which  would  have  the  understanding  of 
this  liberty  to  be  made  known  and  maintained  in  the  Church,  namely, 
by  removing  those  errors  which  have  been  spoken  of :  but  that 
ceremonies,  invented  by  man,  such  as  are  seemly  devised  for  order, 
may  be  observed  without  any  opinion  of  merit,  worship,  or  necessity  : 
as  hath  been  afore  said  out  of  Col.  ii.  16.  "  Let  no  man  judge  you  in 
meat  or  drink."  And  Peter  saith,  "  Why  do  ye  tempt  God,  laying 
upon  the  necks  of  the  disciples  a  yoke,  which  neither  your  fathers 
nor  we  were  able  to  bear?"  Acts  xv.  10. 

The  third  rule.     Those  errors  being  removed,  whereof  the  Church 


OF    CEREMONIES    AND    RITES    INDIFFERENT.  435 

must  needs  be  admonished,  afterward  we  both  observe  certain  cere- 
monies which  are  comely,  and  made  for  good  order,  and  also  teach 
that  they  ought  to  be  observed,  even  as  men  cannot  live  without 
order ;  and  I'aul  saith,  "  Let  all  things  be  done  decently  and  in 
order."  1  Cor.  xiv.  40.  And  there  is  a  saying  of  Athanasius, 
'  Ceremonies  are  profitable,  but  with  knowledge  of  the  truth,  and 
in  measure.'  It  is  plain  that  this  last  word  is  opposed  to  supersti- 
tion, which  then  also  daily  increased  ceremonies,  and  darkened  the 
truth,  and  burdened  consciences  and  the  Churches.  But  we  thank 
God,  the  everlasting  Father  of  our  Lord  Jesus  Christ,  who,  for  his 
Son,  and  by  Him,  gathered  an  eternal  Church,  for  that  even  from 
the  first  beginning  of  mankind  he  hath  preserved  the  public  minis- 
try of  the  Gospel,  and  honest  assemblies  ;  who  himself  also  hath  set 
apart  certain  times  for  the  same  :  an-d  we  pray  him  that  henceforth 
he  will  save  and  govern  his  Church.  And  we  diligently  teach,  that 
all  men  ought  to  help  to  maintain  the  public  ministry,  and  avoid 
offences  and  dissensions  that  scatter  the  Church  ;  as  in  its  proper 
place  more  at  large  is  declared. 

X. — From  the  Confession  op  Wirtemburg. 

Article  35.     Of  Ecclesiastical  Ceremonies. 

"We  acknowledge,  that  by  Christ,  the  Son  of  God,  two  ceremonies 
were  ordained  in  the  Church,  Baptism,  and  the  Lord's  Supper; 
which  are  also  to  be  observed  according  to  the  institution  of  Christ. 
We  confess  also,  that  the  Apostles  did  appoint  certain  ordinances  in 
the  Church,  "  that  all  things  be  done  decently,  and  in  order,"  as 
Paul  speaketh ;  1  Cor.  xiv.  40.  such  as  they  be,  that  are  set  down, 
1  Cor.  xiv.  and  1  Tim.  ii.  The  Apostles  also,  in  ordaining  Ministers 
of  the  Church,  used  "  laying  on  of  hands;"  1  Tim.  iv.  11.  which, 
being  retained  out  of  the  custom  of  the  old  Law,  and  not  being 
commanded  to  the  Church,  may  be  freely  observed.  They  ordained 
also,  in  the  Acts  of  the  Apostles,  "  that  the  Gentiles  should  beware 
of  eating  of  that  which  was  strangled,  and  of  blood;"  Acts  xv.  29. 
not  that  this  observance  should  be  for  ever  among  the  Gentiles,  but 
for  a  time,  and  so  long  to  continue  till  this  eating  were  no  more 
offensive.  We  confess  this  also  :  that  it  is  lawful  for  the  Bishops, 
with  the  consent  of  their  Church,  to  appoint  holy-days,  lessons,  and 
sermons,  for  edification,  and  for  instruction  in  the  true  faith  in 
Christ.  But  it  is  not  lawful  for  them  to  thrust  upon  the  Church  the 
ceremonies  of  the  old  Law  for  the  holy  service  wherewithal  God 
alone  is  worshipped.      Neither  is  it  lawful  either  to  restore  the  old 

2  F  2 


436  THE    SEVENTEENTH    SECTION. 

ceremonies  of  the  Law,  or  to  devise  new,  for  shadowing  forth  the 
truth  already  laid  open  and  brought  to  light  by  the  Gospel :  as  in  the 
day-light  to  set  up  candles,  to  signify  the  hght  of  the  Gospel ;  or  to 
cany  banners  and  crosses,  to  signify  the  victory  of  Christ  through 
the  cross.  Of  which  sort  is  all  that  whole  furniture  of  massing 
attire,  which  they  say  doth  shadow  forth  the  whole  passion  of  Christ ; 
and  many  other  things  of  that  kind.  Much  less  is  it  lawful  to 
ordain  ceremonies  and  holy  rites,  by  the  merit  whereof  sin  may  be 
purged,  and  the  kingdom  of  heaven  purchased.  For  of  that  former 
kind  of  ceremonies  and  holy  rites,  Christ,  out  of  Isaiah,  preacheth, 
saying,  "  In  vain  do  they  worship  me,  teaching  for  doctrines  the 
precepts  of  men."  Matt.  xv.  9.  And  Paul  saith,  "  Let  no  man 
j  udge  you  in  meat,  or  drink,  or  in  part  of  an  holy-day,  or  of  the  new 
moon,  &c."  Col.  ii.  16.  Hitherto  may  be  added  the  testimonies  of 
Augustine  and  others,  touching  the  observation  of  such  ceremonies. 
But  touching  the  latter  kind  of  ceremonies,  it  is  manifest  that  they 
are  wicked  rites,  and  reproachful  to  the  death  and  resurrection  of 
Christ ;  by  whose  only  merit  we  have  deliverance  from  sin,  and 
inheritance  of  eternal  life  by  faith. 

XI. —  From  the  Confession  op  Sueveland. 
Chapter  14.  Of  Human  Traditions. 
Furthermore,  touching  the  traditions  of  the  Fathers,  or  such  as  the 
Bishops  and  Churches  do  at  this  day  ordain,  this  is  the  opinion  of 
our  men.  They  reckon  no  traditions  for  men's  traditions,  (those, 
namely,  which  are  condemned  in  Bcripture,)  but  such  as  are  contrary 
to  the  law  of  God,  such  as  bind  the  conscience  about  meat,  drink, 
and  times,  and  other  outward  things,  such  as  forbid  marriage  to 
them  who  have  need  thereof  to  live  honestly,  and  the  rest  of  that 
stamp.  For  such  as  agree  with  the  Scripture,  and  were  ordained  for 
good  manners  and  the  profit  of  men,  although  they  be  not  word  for 
word  expressed  in  the  Scriptures,  nevertheless  in  that  they  proceed 
from  the  commandment  of  love,  which  ordereth  all  things  most 
decently,  they  are  worthily  to  be  accounted  rather  of  God  than  of 
man.  Of  this  sort  were  those  set  down  by  Paul,  that  women  should 
not  pray  in  the  Church  bareheaded,  nor  men  with  their  heads 
covered  ;  that  they  who  are  to  communicate  together  should  tarry 
one  for  another :  1  Cor.  xi.  5  ;  10 ;  7  ;  33.  that  no  man  should  speak 
with  tongues  in  the  congregation  without  an  interpreter ;  that  the 
prophets  without  confusion  should  deliver  their  prophecies  to  be 
udged  by  them  that  sit  by.   1  Cor.  xiv.  28,  29.     Many  such  the 


OV    CEREMONIES    AND    RITES    INDIFFERE:<T.  437 

Church  at  this  day  for  good  cause  observeth,  and  upon  occasion  also 
maketh  new ;  which  whoso  refuseth,  he  despiseth  the  authority,  not 
of  men,  but  of  God,  whose  tradition  it  is,  whatsoever  is  profitable. 
For,  '  whatsoever  truth  is  said  or  written,  by  his  gift  it  is  spoken 
and  written,  who  is  truth,'  as  St.  Augustine  hath  godly  written. 
But  oftentimes  there  is  disputing  about  this ;  what  tradition  is 
profitable,  what  not :  that  is,  what  doth  set  forward  godliness,  what 
doth  hinder  it.  But  he  that  shall  seek  nothing  of  his  own.  but  shall 
wholly  dedicate  himself  to  the  public  profit,  he  shall  easily  see  what 
things  are  agreeable  to  the  law  of  God,  what  are  not. 

Fui'thermore,  seeing  the  estate  of  Christians  is  such,  that  they  are 
also  helped  by  injuries  ;  the  Christian  will  not  refuse  to  obey,  no, 
not  unjust  laws,  so  they  have  no  %vicked  thing  in  them  :  according  to 
the  saying  of  Christ,  "  If  any  man  compel  thee  to  go  with  him  one 
mile,  go  with  him  two."  Matt.  v.  41.  Even  so  surely  the  Christian 
ought  to  become  all  unto  all,  that  he  may  study  to  do  and  suiter  all 
things,  so  that  they  be  not  contrary  to  the  commandments  of  God, 
to  pleasure  and  profit  men  withal.  Hence  it  cometh  to  pass,  that 
ever}^  man  so  much  the  more  willingly  obeyeth  the  civil  laws  which 
are  not  repugnant  to  religion,  the  more  fully  he  is  endued  with  the 
faith  of  Christ. 


THE     EIGHTEENTH     SECTION. 

OF  WEDLOCK,  SINGLE  LIFE,  AND  MONASTICAL  VOWS. 
I. — From  the  latter  Confession  of  Helvetia. 

Chapter  29.     0/ Single  Life,  Wedlock,  and  Household  Government. 

Such  as  have  the  gift  of  chastity  given  unto  them  from  above,  so 
as  they  can  with  the  heart,  or  whole  mind,  be  pure  and  continent, 
and  not  be  grievously  burned  with  lust,  let  them  serve  the  Lord  in 
that  calling,  as  long  as  they  shall  feel  themselves  endued  with  that 
heavenly  gift :  and  let  them  not  lift  up  themselves  above  others,  but 
let  them  serve  the  Lord  daily  in  simplicity  and  humility.  For  such, 
are  more  apt  for  doing  of  heavenly  things,  than  they  which  are 
distracted  with  the  private  afiairs  of  a  family.  But  if  again  the  gift 
be  taken  away,  and  thev  feel  a  continual  burning,  let  them  call  to 


438  THE   EIGHTEENTH    SECTION. 

mind  the  words  of  the  Apostle,  "  It  is  better  to  marry,  than  to  burn." 
1  Cor.  vii,  9. 

For  wedlock  (which  is  the  medicine  of  incontinency,  and  contin- 
ency  itself)  was  ordained  by  the  Lord  God  himself,  who  blessed  it 
most  bountifully,  and  willed  man  and  woman  to  cleave  one  to  the 
other  inseparably,  and  to  live  together  in  great  love  and  concord. 
Gen.  ii.  24.  Matt.  xix.  5,  6.  Whereupon  we  know  the  Apostle  said, 
"  Marriage  is  honourable  among  all,  and  the  bed  undefiled."  Heb. 
xiii.  4.  And  again,  "  If  a  virgin  marry,  she  sinneth  not."  1  Cor. 
vii.  28.  We  therefore  condemn  Polygamy,  and  those  which  con- 
demn second  marriages.  We  teach  that  marriages  ought  to  be 
made  lawfully,  in  the  fear  of  the  Lord,  and  not  against  the  laws 
which  forbid  certain  degrees  to  join  in  matrimony,  lest  the  marriages 
should  be  incestuous.  Let  marriages  be  made  with  consent  of  the 
parents,  or  such  as  be  instead  of  parents ;  and  for  that  end  especially, 
for  the  which  the  Lord  ordained  marriages  :  and  let  them  be  con- 
firmed publicly  in  the  Church,  with  prayer  and  blessing.  More- 
over, let  them  be  kept  holy,  with  peace,  faithfulness,  dutifulness, 
love,  and  also  purity  of  the  persons  coupled  together.  Therefore 
let  them  take  heed  of  brawlings,  debates,  lusts  and  adulteries.  Let 
lawful  judgments  and  holy  judges  be  established  in  the  Church, 
which  may  maintain  marriages,  and  may  repress  all  dishonesty  and 
shamefulness,  and  before  whom  controversies  in  matrimony  may  be 
decided  and  ended. 

Let  children  also  be  brought  up  of  the  parents  in  the  fear  of  the 
Lord ;  and  let  parents  provide  for  their  children,  remembering  the 
saying  of  the  Apostle,  "  He  that  provideth  not  for  his  own,  hath 
denied  the  faith,  and  is  worse  than  an  infidel."  1  Tim,  v.  8.  But 
specially  let  them  teach  their  children  honest  sciences,  whereby  they 
may  maintain  themselves  :  let  them  withdraw  them  from  idleness, 
and  plant  in  them  a  true  confidence  in  God  in  all  these  things  ;  lest 
they,  through  distrust,  or  overmuch  careless  security,  or  filthy  covet- 
ousness,  wax  loose,  and  in  the  end  come  to  no  good.  Now  it  is 
most  certain,  that  those  works  which  parents  do  in  a  true  faith,  by 
the  duties  of  marriage,  and  government  of  their  families,  are,  before 
God,  holy  and  good  works  indeed,  and  do  please  God  no  less  than 
prayers,  fastings,  and  alms-deeds.  For  So  the  Apostle  hath  taught 
in  his  Epistles,  especially  in  those  to  Timothy  and  Titus.  And  with 
the  same  Apostle  we  account  the  doctrine  of  such  as  forbid  marriage, 
or  do  openly  dispraise  or  secretly  discredit  it  as  not  holy  or  clean, 
amongst  the  "doctrines  of  devils."  1  Tim.  iv,  1.     And  we  do  detest 


OF    WEDLOCK,    SINGLE    LIFE,    &C.  439 

unclean  single  life,  licentious  lusts,  and  fornications,  both  open  and 
close,  and  the  continency  of  dissembling  hypocrites,  whenas  they 
are  of  all  men  most  incontinent.  All  that  be  such,  God  will  judge. 
We  do  not  disallow  riches,  and  rich  men,  if  they  be  godly,  and  use 
their  riches  well ;   but  we  reprove  the  sect  of  the  Apostolicals,  &c. 

II. — From  the  former  Confession  of  Helvetia. 

Article  37.     Of  Holy  Wedlock. 

We  think  that  wedlock,  being  appointed  of  God  for  all  men  that 
be  fit  for  it,  and  that  are  not  called  to  some  other  thing,  is  nothing 
repugnant  to  the  holiness  of  any  degree.  The  which  as  the  Church 
doth  consecrate  and  establish  with  a  solemn  exhortation  and  prayer, 
so  it  is  the  duty  of  the  Magistrate  to  see  that  it  be  worthily  kept 
and  maintained,  and  that  it  be  not  dissolved  but  upon  just  cause.* 
Therefore  we  do  far  reject  that  Monastical  single  life,  and  that 
whole  slothful  kind  of  life  of  superstitious  men,  which  is  nothing 
else  but  an  abominable  device,  being  as  much  repugnant  to  the 
Church  as  to  the  commonwealth. 

III. — From  the  Confession  op  Bohemia. 

Hitherto  jjertaineth,  first,  that  which  is  set  doion  in  the  9th  Chapter 
of  this  Confession,  in  these  words  : — 

For  this  cause  it  is  thought  to  be  good,  and  well  standing  with 
wisdom,  (so  far  as  may  be  done  undoubtedly  by  conscience,)  that 
Priests,  to  the  end  that  they  may  so  much  the  more  dihgently 
exercise  themselves  in  the  study  of  the  holy  Scriptures,  and  may  the 
more  readily  and  profitably  serve  the  Church  of  God,  be  free,  and 
exempted  from  all  affairs  and  burdens  of  civil  conversation,  (seeing 
that  it  behoveth  them  to  fight  valiantly  for  the  faith  of  the  Gospel  of 
God,)  and,  if  it  may  be,  that  they  be  also  free  from  wedlock,  to  this 
end,  that  they  may  be  the  more  ready  and  free  to  do  that  which  is 

*  To  wit,  taken  from  the  word  of  God.  For  we  do  not  think  that  it  is 
lawful  for  men,  at  their  pleasure,  to  make  laws  concerning  divorcements  in 
marriages  permitted,  and  already  contracted,  according  to  the  word  of  God,  as 
they  may  do  in  contracts  which  are  merely  civil.  For  the  Lord  hath  said, 
"That which  God  hath  joined  together,  let  no  man  separate."  Matt.  xix.  6, 
But  the  matter  being  diligently  weighed  by  them,  of  whom  it  is  profitable  for 
the  Church  that  counsel  should  be  asked,  concerning  such  matters  as  be  not 
merely  civil ;  the  civil  Magistrate  may  prescribe  in  his  jurisdiction  what  affini- 
ties, and  upon  what  conditions,  it  may  stand  with  the  profit  of  the  common 
peace,  to  have  permitted,  or  forbidden. 


440  THE    EIGHTEENTH    SECTION. 

for  the  increase  and  futherance  of  the  salvation  of  the  people,  and 
that  many  harmful  impediments  may  be  turned  from  them,  which 
do  concur  with  that  kind  of  life,  and  do  oftentimes  withhold  and 
hinder  the  due  works  of  the  ministry^.  For  which  causes  our  minis- 
ters think  that  they  are  more  ready  and  more  fit  for  the  Ecclesias- 
tical ministry,  which  are  unmarried  :  yet  they  mean  such  unmarried 
persons,  as  have  this  peculiar  gift  given  to  them  of  God,  that  they 
may  remain  such,  and  so  give  themselves  wholly  to  the  ministry. 
This  thing  is  so  observed  among  us,  as  is  meet :  yet  it  is  neither 
taken  for  a  sin,  neither  doth  any  man  disdain  it,  if  Priests,  upon  just 
and  lawful  causes,  be  married.  For  holy  Paul  teacheth,  how  such 
ought  to  be  chosen  to  this  function ;  1  Tim.  iii.  2.  yea,  the  Holy 
Ghost  himself  doth  permit  that  Bishops  and  Elders  should  have  their 
lawful  and  honest  wives  ;  Tit.  i.  6.  and  he  doth  in  no  case  give  them 
liberty,  contraiy  to  order  and  the  discipline  of  God,  to  entertain 
concubines,  or  otherwise  so  to  live  as  that  they  may  thereby  give 
offence  to  others.  And  concerning  marriage  it  is  thus  written  ; 
"  It  is  better  to  marrj',  than"  to  sin  so  many  ways,  and  "  to  burn  " 
with  so  great  concupiscence :  1  Cor,  vii.  9.  for  which  sins,  not  only 
the  Priest,  but  also  every  Christian,  without  respect  of  persons,  both 
ought  and  shall  worthily  by  excommunication  be  cast  out  of  the 
Chm'ch. 

Also,  Chapter  19.     Of  Single  Life,  and  of  Wedlock. 

Concerning  the  condition  of  single  life,  virginity,  and  widowhood, 
our  preachers  do  teach,  that  every  man  hath  free  liberty,  either  to 
choose  it  to  himself,  or  to  refuse  it.*  For  by  way  of  a  law  nothing 
is  commanded  of  God  to  men  touching  these  things  :  neither  is  this 
thing  appointed  of  God,  neither  is  it  on  the  other  side  forbidden. 
For  which  cause  no  man  ought  to  be  enforced  thereunto  against  his 
will,  nor  to  be  driven  from  it. 

And  as  concerns  the  Church,  and  certain  men,  and  chiefly  the 
Ministers  of  the  Church,  our  men  have  taught  from  the  beginning, 
and  do  now  teach,  first,  that  the  gift  of  chastity,  by  the  peculiar 
goodness  of  God  and  of  the  Holy  Ghost,  both  in  times  past  was 
given,  and  at  this  day  also  is  given,  to  some,  for  the  singular  use 
and  profit  of  the  Church ;  as  Christ  his  speech  doth  evidently  wit- 
ness.   "  Every  man,''  saith  he,  "  doth  not  receive  these  words,  (that 

*  To  wit,  if  lie  be  thorougbly  conscious  to  himself  of  his  own  strength,  and 
so  that  he  do  not  hind  himself  by  a  vow  ;    as  it  is  expounded  a  little  after. 


OF    WEDLOCK,    SINGLE    LIFE,    &C.  441 

is,  that  a  man  should  keep  himself  single  without  a  wife,)  but  they 
to  whom  it  is  given."  Matt.  xix.  11.  And  holy  Paul  also  doth 
both  place  and  celebrate  this  amongst  peculiar  gifts,  and  whereunto 
some  are  peculiarly  called.  1  Cor.  vii.  7 — 17.  And  moreover,  the 
examples  of  certain  in  the  Prophetical  and  Apostolical  writings,  and 
of  John  Baptist,  and  of  many  Ministers  and  Ministresses*  of  the 
Church,  do  witness  this  thing. 

In  the  second  place,  they  teach  that  this  gift  is  not  of  flesh  and 
blood,  (for  the  Lord  by  distinguishing  doth  remove  and  separate 
that  unableness  which  is  from  thence  in  this  kind,)  but  of  the  spirit 
which  is  jealous  ;  who  from  his  heart  hath  a  care  and  pleasure  in 
the  glory  of  God,  and  in  his  own  and  in  his  neighbour's  salvation, 
and  also  in  the  ministry  of  the  Church,  and  for  this  cause  doth  of 
his  own  accord  abstain  from  wedlock.  Therefore  the  Lord  saith, 
"  Those  which  have  made  themselves  eunuchs  for  the  kingdom  of 
heaven  :''  Matt.  xix.  12.  that  is,  who  be  such  as  might  be  married, 
yet  they  do  omit  and  abstain  from  it,  because  of  the  afi"ection  of 
the  inward  heart,  and  their  love  toward  God  and  his  word,  and  for 
the  pleasure  and  joy  which  they  receive  thereof ;  and  through  this 
gift  of  the  Spirit,  whose  virtue  and  power  doth  overcome  the 
motions  of  nature,  they  do  preserve  the  pureness  as  well  of  the 
spirit  as  of  the  body.f  Howbeit  this  thing  is  not  in  them  without 
labour  and  difficulty,  even  as  it  is  a  thing  of  no  small  labour  and 
difficulty  for  all  Christian  men  to  forsake,  and  to  want  the  use  of, 
other  pleasant  things,  and  such  as  are  profitable  for  this  life,  as 
friends,  power,  and  money. 

Thirdly,  the  single  life  is  to  be  chosen  and  taken  with  a  true 
intent,  and  a  godly  meaning :  that  is,  not  to  this  end,  or  with  this 
purpose,  that  a  man  would  by  this  means  merit,  or  get,  unto  him- 
self, or  for  another,  remission  of  sins,  and  eternal  life,  and  so  conse- 
quently salvation  itself.  For  there  is  no  continency,  or  chastitv, 
nor  any  human  action,  or  other  virtue,  which  can  merit :  the  only 
innocency  and  death  of  the  only-begotten  Son  of  God,  our  Lord 

*  Ministresses  :  that  is,  women  who  have  willingly  submitted  themselves  to 
take  care  for  the  hospitals,  and  for  the  poor,  and  those  that  be  sick  :  whom 
notwithstanding  the  Apostle  doth  forbid  to  be  received,  before  they  be  three- 
score years  old ;  1  Tim.  v.  9.  And  generally  he  forbiddeth  women  all  other 
Ecclesiastical  ministry,  in  the  2nd  Chap,  of  the  same  Epistle. 

t  They  do  preserve  the  pureness  as  well  of  the  spirit  as  of  the  body ;  to  wit, 
resisting  the  burning.  For  otherwise  the  pureness  both  of  the  body  and  of  the 
spirit  is  preserved  in  wedlock  of  married  parties  that  use  it  holily. 


442  THE    BIOHTEENTH    SECTION. 

Jesus  Christ,  doth  perform  and  perfect  this  thing.  Neither  must 
the  thing  be  received  with  this  meaning,  as  that  some  dignity  be 
thought  to  be  added  to  the  holy  ministry  of  the  Church  by  reason 
of  this  gift ;  or  that  the  works  of  tliose  that  be  unmarried  in  this 
ministry,  are  to  be  preferred  in  merit  and  dignity  before  the  works 
of  married  men :  but,  as  the  Lord  saith,  that  it  be  undertaken 
" for  the  kingdom  of  heaven;"  Matt.  xix.  12.  that  is,  in  such  sort 
as  any  man,  for  the  gift  spoken  of  before,  is  fit  to  lead  a  single 
life. 

As  therefore  by  these  things  he  may  with  less  hindrance,  and 
more  easily  and  readily,  with  greater  leisure,  and  more  commodi- 
ously  to  the  Church  and  holy  assembhes,  employ  his  labours  for 
salvation ;  even  so  he  may  be  a  more  convenient  minister  than 
others,  of  the  same  salvation  which  Christ  hath  purchased  for  him  ; 
(and  whereof  that  he  may  be  partaker  by  faith,  it  is  given  him 
freely  of  grace,  and  wherein  he  doth  keep  and  uphold  himself :) 
seeing  that  it  is  certain,  that  by  the  state  of  marriage  many  lets, 
many  cares,  and  many  things  whereby  necessary  quietness  is  dis' 
turbed,  are  cast  in  our  way.  And  this  is  it  which  Paul  saith,  "  I 
would  that  ye  should  be  without  such  cares.  He  that  is  un- 
married, is  careful  for  those  things  which  pertain  to  the  Lord,  how 
he  may  please  the  Lord."  1  Cor.  vii.  32.  Also,  "  I  think  that  this 
is  good  for  the  present  necessity  :"  ver.  26.  also,  to  that  which  is 
seemly,  and  to  the  performance  of  diligence,  by  serving  the  Lord 
without  distraction.  And  we  before  rehearsed  the  word  of  the 
Lord,  who  saith,  "  that  there  be  some,  who  for  the  kingdom  of 
heaven  do  abstain  from  marriage."  Matt.  xix.  12.  And  holy  Paul 
saith,  "  He  that  giveth  not  his  virgin  to  be  married,  doth  the 
better."  1  Cor.  vii.  38.  For  which  cause  it  is  taught,  that  all  they, 
who,  of  their  own  accord,  do  take  and  choose  unto  themselves  this 
kind  of  life,  ought  carefully  to  have  regard  hereunto,  that  in  such 
a  life  they  may  with  a  singular  and  earnest  endeavour  exercise  god- 
liness, and  be  holy,  as  Paul  commandeth,  as  well  in  body,  as  in 
spirit,  and  give  more  light  than  others,  by  the  honesty  of  their 
actions,  by  the  labours  of  such  trades  as  beseem  a  Christian  profes- 
sion, by  doing  all  that  they  can  for  the  benefit  of  the  Church,  and 
by  yielding  their  service  to  the  sick  and  needy  members. 

This  gift  and  purpose  of  such  as  do  thus  in  this  matter  consecrate 
themselves  to  God,  and  such  an  exercise  of  their  godliness,  is  com- 
mended of  our  men,  and  they  do  faithfully  persuade  men  hereunto  : 
but  they  do  persuade,  as  we  said,  and  not  compel.     The  which  thing 


OF    WEDLOCK,    SINGLE    LIFE,    &C.  443 

Paul  also  doth,  who  wiiteth  thus  :  "  Concerning  ^•irgins  I  have  no 
commandment  of  the  Lord,  but  I  deliver  my  judgment,  which  have 
received  this  mercy  of  the  Lord,  that  I  may  be  faithful :  I  think  it 
good  for  a  man  to  be  such  an  one."  1  Cor.  vii.  25,  26.  And  he  con- 
cludeth  after  this  sort :  "  He  is  more  happy,  in  my  judgment,  if  he 
remain  such  an  one,  (that  is,  unmarried,)  than  if  he  marry  :  and 
I  think  that  I  have  the  Spirit  of  God."  ver.  40.  In  like  sort,  in 
comparison  of  others,  there  be  bountiful  and  peculiar  promises,  and 
singular  rewards,  offered  unto  those  that  keep  themselves  single  : 
to  wit,  "  that  their  worthy  works  shall  be  recompensed  with  a  great 
reward ;"  Wisd.  iii.  13 — 15.  and  "  that  no  man  shall  in  vain  forsake 
any  thing,  as  house,  father,  brother,  so  also  his  wife,  &c.  (as  the 
Apostles  did,)  for  the  Lord's  cause."  Matt.  xix.  29. 

Furthermore,  it  is  taught,  that  they  which  have  received  this  gift 
of  God,  and,  being  thoroughly  proved  and  tried  in  this  behalf,  do 
of  their  own  accord  serve  the  Lord  and  the  Church ;  they  are  taught, 
I  say,  together  with  other  gifts,  to  make  great  account  of  this  gift, 
and  to  keep  it  dihgently,  lest  that  by  any  evil  lusts,  or  by  any 
allurements  of  occasions,  they  do  lose  it.  Yet,  notwithstanding,  if 
any  good,  faithful,  and  ddigent  man,  chance  to  be  assaulted  with 
such  a  temptation,  as  to  fear  in  himself  the  heat  and  assault  of  lust, 
then  there  is  no  snare  laid  for  such  a  one,  neither  is  there  any  design 
of  entrapping  his  conscience  ;  but  he  that  is  in  this  case,  is  referred 
to  the  counsel  of  the  elders  and  governors  of  the  Church,*  who 

•  Understand  this  of  him  who  should  be  taken  into  the  Ecclesiastical  minis- 
try, being  a  single  man,  (as  for  the  most  part  it  is  used  in  the  Churches  of 
Bohemia,)  yet  without  any  vow  or  constraint,  and  with  no  prejudice  to  other 
Churches  which  do  not  observe  this  difference.  For  this  necessity  of  going  to, 
and  asking  counsel  of,  the  Presbytery,  it  is  not  laid  upon  others.  Concerning 
which  thing  we  will  not  think  it  much  to  set  down  in  this  place  what  the 
brethren  themselves  of  Bohemia  did  heretofore  answer  to  a  certain  godly  and 
learned  man  admonishing  them  of  these  things,  that  no  man  may  be  offended 
with  those  things  which  be  read  both  in  this  place,  and  elsewhere  in  their  Con- 
fession, touching  the  single  life  of  Jlinisters.  '  Their  opinion,  (say  they,)  of 
single  life  is  evidently  declared  in  the  beginning  of  that  Article,  that  it  is  not 
ordained  of  God  by  any  commandment.  Neither  do  we  place  any  dignity  of 
the  ministry  in  single  life.  We  do  without  doubt  believe,  according  to  the 
words  of  Christ,  that  that  gift  is  given  to  some  ;  but  to  whom  it  is  not  given, 
for  them  it  is  free  to  marry.  We  have  by  the  mercy  of  God  both  married  and 
unmarried  ministers,  and  we  endeavour  to  keep  a  mean  in  this  matter.  The 
monkish  custom,  and  other  absurd  things,  we  have  by  the  grace  of  God  re- 
moved far  out  of  our  Churches.'  Thus  did  they  write,  that  they  might  the 
better  expound  themselves. 


444  THK    EIGHTEENTH    SECTION. 

have  the  Spirit  of  God,  that  all  may  be  done  in  the  Church  in  order, 
decently,  with  honesty  of  example,  and  with  the  use  of  all  due  con- 
sideration. Then  verily,  if,  upon  these  things  thus  done,  he  doth 
lawfully  change  his  way  of  life,  he  doth  not  sin,  seeing  that  he  obey- 
eth  the  counsel  of  the  Holy  Ghost :  and  the  holy  Church  ought  not 
for  this  cause  to  contemn  him,  nor  to  make  any  thing  the  less  ac- 
count of  his  ministry.  Notwithstanding,  if  for  this  cause  he  should 
be  contemned,  (which  the  Church  cannot  do  without  sin,)  it  were 
certainly  better  for  him  by  this  means  to  preserve  his  soul,  (although 
he  should  be  one  of  the  common  sort  of  Christians  only,)  than,  by 
persisting  in  his  ministry  with  sin,  to  lose  and  condemn  it. 

But  although  it  seemeth  to  come  nearer  to  the  example  of  the 
primitive  Church,  that  worthy  and  honest  married  men  may  be 
chosen  to  take  the  charge  of  souls  in  the  Church,  than  to  give  those 
men  leave  to  change  their  kind  of  Hfe,  who,  being  before  unmarried, 
did  labour  diligently  in  the  ministry  of  the  Lord ;  yet  notwithstand- 
in"-  our  men  do  not  ground  the  worthiness,  holiness,  and  virtue  of 
the  Ecclesiastical  ministry,  no  more  than  of  Christian  salvation,  upon 
either  of  these  kinds,  to  wit,  neither  upon  the  state  of  single  life, 
nor  of  wedlock :  neither  is  there  any  other  thing  sought  or  looked 
for  (as  is  before  declared)  than  that  only  profit  and  opportunity, 
which  falleth  into  a  single  life,  and  is  commended  of  the  Holy  Ghost. 
After  these  things  they  do  thus  consequently  teach,  touching  wed- 
lock, that  such  a  condition  of  life,  though  it  have  many  difficulties, 
punishments,  and  curses  joined  with  it,  wherewith,  after  the  fall  of 
man,  both  mankind  and  this  order  is  oppressed ;  yet  that  it  is  in 
this  wise  holy,  and  acceptable  unto  God,  because  that  God  himself 
did  in  the  beginning  ordain  it,  and  afterward  Christ  our  Lord  did 
consecrate  it,  and  doth  daily  consecrate  it  in  those  that  are  his,  and 
that  in  such  sort,  that  their  children  also  be  holy  ;  and  because  that 
moreover  God  hath  off'ered  singular  promises  and  blessings  unto  it 
peculiarly,  which  are  contained  in  the  Scriptures.  Thence  therefore 
must  all  true  Christians  know,  that  whosoever  do  chose  this  kind  of 
life  so  as  it  becometh  them,  and  with  an  upright  purpose  both  do 
give  themselves  thereunto,  and  be  conversant  therein,  they  do  not 
only  not  sin,  but  they  do  and  accomplish  that  which  God  would 
have  them ;  and  that  they  lead  such  a  kind  of  life,  as  God  doth 
peculiarly  call  some  unto,  and  that  they  do  serve  the  self-same  Lord, 
whom  the  unmarried  men  do  serve. 


OF    WEDLOCK,    SINGLE    LIFE,    &C.  445 


IV. — The  Confession  of  France 

(Doth  condemn  Monastical  ^^ows,  and  the  Forbidding  of  Marriage, 
in  Article  24,  which  we  have  inserted  in  the  1 6th  Section.) 

V.  —  From  the  Confession  of  England. 

Art.  8.  We  say,  that  [Matrimony  is  holy  and  honourable  in  all 
sorts  and  estates  of  persons ;  as  in  the  Patriarchs,  in  the  Prophets, 
in  the  Apostles,  in  the  holy  Martyrs,  in  the  Ministers  of  the  Church, 
and  in  Bishops  :  and  that  it  is  an  honest  and  lawful  thing  (as 
Chrysostom  saith.  In  Tit.  i.  Horn.  11.)  for  a  man,  living  in  Matri- 
mony, to  take  upon  him  therewith  the  dignity  of  a  Bishop.  And, 
as  Sozomenus  saith  of  Spiridion,  (Theophil.  ad  Tit.  i.J  and  Nazian- 
zen  of  his  own  father,  (Euseb.  lib.  10.  cap.  5. J  we  say;  that  a 
good  and  diligent  Bishop  doth  serve  in  the  ministry  never  the  worse 
for  that  he  is  married,  but  rather  the  better,  and  with  more  ableness 
to  do  good.  Further  we  say,  that  the  law  which  by  constraint 
taketh  away  this  liberty  from  men,  and  compelleth  them  against 
their  wills  to  live  single,  is  the  doctrine  of  devils,  as  Paul  saith  : 
1  Tim.  iv.  1 .  and,  that  ever  since  the  time  of  this  law,  a  wonderful 
uncleanness  of  life  and  manners  in  God's  ministers,  and  sundry  hor- 
rible enormities,  have  followed  ;  as  the  Bishop  of  Augusta,  as  Faber, 
as  Abbas  Panormitanus,  as  Latomus,  as  the  Tripartite  work  which 
is  annexed  to  the  second  tome  of  the  Councils,  and  some  other 
champions  of  the  Pope's  band,  yea,  and  as  the  matter  itself,  and  all 
histories,  do  confess.  For  it  was  rightly  said  by  Pius  the  Second, 
Bishop  of  Rome,  that  he  saw  many  causes,  why  wives  should  be 
taken  away  from  Priests  ;  but  that  he  saw  many  more,  and  more 
weighty  causes,  why  they  ought  to  be  restored  to  them  again. 
Platina  in  Vita  Pic  2. 

VI.  —  From  the  Confession  of  Augsburg. 

Article  5,  of  Abuses.    Of  the  Marriage  of  Priests. 

Whereas  the  doctrine  of  Christ  maketh  honourable  mention  of 
marriage,  and  willeth  men  to  use  the  same,  not  only  for  procreation' 
sake,  but  also  to  bridle  and  avoid  lusts  :  now-a-days  the  marriages 
of  Priests  are  not  only  by  the  Pope's  law,  but  also  by  a  new  and 
unwonted  cruelty,  forbidden ;  and  such  as  be  made  and  contracted, 
are  dissolved  and  broken.  Which  is  so  much  the  more  unseemly, 
for  that  these  things  are  done  in  the  Church,  which,  as   she   ought 


446  ^(ilSHE    EIGHTEENTH    SECTION. 

most  of  all  to  abhor  and  detest  filthiness,  so  should  she  with  great 
care  defend  wedlock,  for  the  avoiding  of  many  grievous  enormities. 
Besides,  seeing  that  in  all  heathenish  commonwealths,  that  were 
but  meanly  well  ordered,  marriage  was  in  great  account  for  very 
weighty  causes  ;  what  is  there  less  seemly  in  the  Church,  than  either 
to  break  in  sunder  the  most  holy  knot  of  wedlock,  or  to  punish  mar- 
riage with  punishments  of  death,  as  though  it  were  a  most  heinous 
offence  ?  Whence  is  it  that  this  cruelty  hath  spread  itself  into  the 
Church,  in  which  mutual  love  should  flourish  most  of  all  ?  Moreover 
the  matter  itself  doth  testify  how  much  beastliness,  and  how  many 
villanies,  this  Popish  law  of  single  life  doth  bring  forth :  nor  is  the 
voice  of  man  able  to  shew,  how  many  vices  have  issued  forth  of  this 
fountain  into  the  Chui'ch.  For  (to  say  nothing  of  Epicures,  who  blush 
at  nothing)  how  many  good  and  godly  men  have  had  ill  success  in 
striving  with  their  natural  weakness,  and  at  the  last  have  fallen  into 
horrible  despair !  Now  whereto  tendeth  this  new  cruelty,  but  that 
those  innumerable  villanies  might  be  confirmed  in  the  Churches, 
and  that  wicked  men  might  sin  more  freely  ?  This  matter  needeth 
no  disputation  at  all.  For  this  new  law,  defended  by  our  adver- 
saries, which  forbiddeth  marriages  to  priests,  and  dissolveth  those 
that  are  contracted,  is  flat  contrary  to  the  law  of  nature,  to  the  law 
of  God,  to  the  Gospel,  to  the  constitutions  of  ancient  Synods,  and 
to  the  examples  of  the  ancient  Church.  So  greatly  do  we  need 
the  godliness  and  equity  of  the  most  excellent  Emperor,  whom  we 
beseech,  for  his  godliness  and  duty's  sake,  that  he  would  seek  some 
remedy  for  the  Church,  by  abolishing  this  tyrannical  law.  For  as 
all  unjust  cruelty  doth  displease  God,  so  that  most  of  all  which  is 
exercised  against  godly  and  learned  priests,  which  deserve  well  of 
the  Church. 

And  in  this  case  we  have  not  only  the  word  of  God  threatening 
most  grievous  plagues  against  them  which  exercise  cruelty  on  the 
priests ;  but  also  there  are  examples  to  be  seen  in  all  ages  which 
do  plainly  testify,  that  such  threatenings  are  not  in  vain.  For  to 
let  pass  infinite  other  examples,  the  tribe  of  Benjamin  was  almost 
quite  destroyed,  for  abusing  the  priest's  wife  that  came  thither  as 
a  stranger.  For  whenas  the  dead  body  of  the  woman,  which 
died  after  she  had  been  so  abused,  was  cut  in  pieces,  and  sent  to 
all  the  princes  of  Israel,  all  the  people  judged  that  such  outrage 
ought  most  severely  to  be  revenged.  And  when  they  could  not  get 
the  authors  of  this  shameful  fact  to  be  delivered  unto  them  for  to 
be  punished,  the  whole  tribe  of  Benjamin,  receiving  a  great  over- 


OF    WEDLOCK,    SINGLE    LIFE,    &C,  447 

throw,  made  satisfaction  for  it.  Judges  xx.  Now  in  these  days 
the  priests  are  vexed  with  sundry  injuries  :  they  themselves  (when 
no  other  crime  is  objected  unto  them  but  marriage)  are  racked  with 
most  horrible  torments,  and  so  put  to  death ;  their  miserable 
wives,  and  little  children,  being  thrown  out  of  house  and  home, 
wander  up  and  down,  as  banished  persons,  without  any  certain  place 
of  abode,  or  house  to  dwell  in.  Paul  calleth  the  forbidding  of 
marriage  "  the  doctrine  of  devils  ;"  1  Tim.  iv.  i.  which  to  be 
true,  not  only  those  filthy  vices  which  the  single  life  hath  brought 
into  the  Church,  but  also  the  cruelty,  which,  by  reason  of  this  law, 
is  exercised  upon  priests,  and  their  wives  and  children,  do  testify 
plainly.  For  the  devil  is  a  murderer,  and  he  is  chiefly  delighted 
with  the  miseries  of  the  godly.  But  the  devisers  of  such  counsels 
shall  one  day  have  their  just  reward  from  God.  We  judge  that 
such  cruelty  is  not  worthy  for  Christians  to  use,  nor  profitable  to 
the  Church  of  God. 

Whereas  they  object  the  authority  of  the  Pope's  law,  why  do 
they  not  allege  the  authority  of  the  canons  against  those  shame- 
ful examples  of  unclean  single  life,  and  those  villanies  that  were 
worthy  of  most  severe  punishment  ?  The  authority  of  the  Pope's 
decree,  which  is  contrary  to  the  law  of  nature,  and  the  commandment 
of  God,  should  be  of  no  weight.  Mankind  are  so  made  by  nature, 
that  they  should  be  fruitful.  Whereupon  the  lawj-ers  say,  that 
'  the  conjunction  of  man  and  woman  is  by  the  law  of  nature.'  And 
the  same  the  first  book  of  Moses  teacheth  in  the  1st  and  2nd 
chapters.  Again,  when  St.  Paul  saith,  "  to  avoid  fornication,  let 
every  man  have  his  wife,"  1  Cor.  vii.  2.  it  is  certain  that  he  biddeth 
all  which  are  not  apt  for  a  single  life,  to  join  in  marriage.  And 
Christ  doth  admonish,  that  all  are  not  fit  for  a  single  life,  when  he 
saith,  "  all  men  do  not  receive  this  thing."  Matt.  xix.  11.  More- 
over, neither  men's  laws,  nor  any  vows,  are  of  force,  which  are 
against  the  commandment  of  God.  And  the  event  itself  doth 
testify,  that  nature  cannot  be  changed  by  man's  law  :  for  we  see 
what  vile  filthiness  this  single  life  doth  bring  forth ;  and  if  there  be 
any  honest  men  which  endeavour  to  keep  themselves  chaste,  they 
perceive  right  well  how  great  a  burden,  how  great  danger,  there  is 
in  this  thing,  and  they  do  especially  bewail  this  slavery  of  their 
order. 

Certain  men  went  about  in  the  Nicene  Synod  to  make  a  law  to 
foi'bid  priests  the  use  of  their  wives :  this  law  was  refused  by  the 
holy  Synod.     And  the  Latin  Church  in  old  time  was  not  so  severe 


448  THE    EIGHTEENTH    SECTION. 

in  this  point :  for  they  did  put  from  the  ministry  only  such  as,  when 
they  had  taken  upon  them  any  Ecclesiastical  function,  did  after- 
wards marry  wives  ;  yet  they  did  not  forbid  marriage.  But  this  is 
a  new  law  of  the  Pope,  unknown  to  the  ancient  Churches  and 
Svnods  ;  which  doth  wholly  forbid  marriages,  and  breaketh  off  such 
as  are  contracted.  But  it  is  evident,  that  either  part  of  this  decree 
is  flat  contrary  to  the  Gospel.  They  allege  against  us  the 
authority  of  the  Church,  and  of  Synods  ;  which  the  Popes  them- 
selves (that  were  authors  of  this  decree)  did  impudently  contemn. 
And  godly  priests  did  evidently  withstand  this  new  law  :  for  the 
Ecclesiastical  histories  do  testify,  that  it  was  never  laid  upon  the 
Churches  without  great  contentions  and  resistance.  The  Bishop  of 
Tarracon  writeth  to  Syricius  the  Pope,  '  that  the  priests  of  Spain 
could  not  be  brought  to  admit  that  law,  which  forbade  them  the  use 
of  their  wives.'  What  a  stir  doth  Syricius  make  there  !  How 
shai'ply  doth  he  write  back  !  For  these  are  the  words  of  Syricius, 
which  are  unmeet  for  a  Pope  :  '  Let  him  tell  me  now,  whosoever  he 
be,  a  hunter  after  lusts,  and  a  master  of  vices.'  And  thereupon  he 
wresteth  the  words  of  Paul  to  his  cause,  which  are  most  far  from  it : 
"  They  which  live  in  the  flesh,  cannot  please  God."  Rom.  viii.  8. 
A  man  may  doubt  surely,  whether  it  may  better  be  attributed  to 
his  ignorance,  or  his  imprudence,  that  he  speaks  so  disdainfully 
of  marriage  :  for  he  goeth  about  nothing  else  but  to  forbid  priests 
the  use  of  their  wives,  which  then  they  had  married. 

But  the  Popes  that  succeeded  after,  were  yet  more  hard  and 
cruel.  When  the  Archbishop  of  ]\Ientz  did  in  a  Synod  rehearse 
the  Pope's  decree  touching  the  putting  away  of  wives  in  Germany, 
the  priests  were  so  kindled  in  their  anger,  that  they  threatened 
to  set  upon  the  Archbishop  himself.  And  it  was  indeed  both  an 
unworthy  and  cruel  thing,  to  put  away  their  wives  which  they 
then  had.  But  at  last  either  force  or  superstition  got  the  upper 
hand.  How  far  more  gentle  was  Cyprian  to  such  women  as  had 
not  kept  their  vowed  chastity  !  For  he  writeth,  in  the  1st  book, 
11th  Epistle:  'If  they  will  not  or  cannot  endure  it,  it  is  better 
they  should  marry,  than  that  they  should  fall  into  the  fire  through 
their  importunate  lusts.  In  any  wise  let  them  give  no  offence  to 
the  brethren  or  sisters.' 

Besides  this,  unjust  laws  are  not  wont  to  be  perpetual.  We  do 
therefore  intreat  the  most  excellent  Emperor,  that,  among  many 
other  enormities  of  the  Church,  he  will  also  consider  the  faults 
of  this  law.     In  which  case  this  also  is  to  be  weighed  :    the  nature 


OF    WEDLOCK,    SINGLE    LIFE,    &C.  449 

of  man  doth  as  it  were  wax  old,  and  become  weaker.  Wherefore 
there  must  be  care  had  that  vices  do  not  increase.  Neither  must 
the  laws  themselves  be  seeds  of  vices.  Plato  saith  very  wisely, 
that  laws  must  be  made  for  virtue's  sake.  Now,  whether  this 
tradition  of  single  life  be  maintained  for  piety's  sake,  or  for  some 
other  purpose,  it  is  no  hard  matter  to  determine.  Last  of  all, 
seeing  that  Christ  hath  especially  commended  the  care  of  the 
ministers  of  the  Gospel  to  the  godly,  we  desire  therefore  that  the 
most  excellent  Emperor  would  restrain  this  cruelty,  which  hath  a 
long  time  been  exercised  upon  godly  priests,  and  would  rather  consult 
with  the  Church,  than  with  our  adversaries,  in  that  beVialf.  Surely 
love  and  merciful  dealing  should  flourish  in  the  Church.  Where- 
fore the  true  Church  doth  greatly  abhor  unnecessary  cruelty,  and 
would  not  have  the  priests  put  to  death  for  a  tyrannical  tradition. 
She  would  also  have  the  poor  wives  and  children  of  priests  favor- 
ably dealt  with.  All  whose  lives  and  safety  the  Church  doth 
commend  unto  thee,  O  most  merciful  Emperor.  All  the  godly 
wheresoever  are  touched  with  their  miseries,  and  do  in  heart  desire 
Christian  lenity  in  this  behalf;  and  also  with  tears  jointly  commend 
learned  and  honest  men  that  are  profitable  to  the  Church,  together 
with  their  wives  and  children,  unto  thee ;  whom  they  see  both  to 
be  endued  with  an  excellent  and  heroical  goodness  and  kindness, 
and  also  to  have  used  in  this  cause  very  notable  moderation,  which 
doth  let  us  understand  that  thou  art  careful  of  bringing  some 
remedy  unto  the  commonwealth.  The  Church  would  not  have  thee 
to  be  a  minister  of  another  man's  cruelty.  The  greatest  honour  of 
kings  is  that  which  Isaiah  giveth  to  them  when  he  saith,  that  they 
should  be  "  nursing  fathers  to  the  Church  :"  Isa.  xlix.  23.  that  is, 
that  kingdoms,  and  the  maintenance  of  peace,  and  of  human 
society,  should  not  only  serve  for  the  profit  of  the  body,  but  also 
should  further  the  Gospel ;  namely,  whenas  they  both  rule  the 
priests,  and  also  grant  peace  and  quietness  in  cities,  that  the  youth 
may  be  trained  up  in  religion,  and  men  may  be  instructed.  The 
Church  therefore  doth  beseech  thee  to  remember  that  the  care  of 
godly  priests,  as  of  certain  nurslings,  lieth  upon  thee.  It  belongeth 
unto  thy  calling  to  be  a  succour  for  innocence,  to  save  from  injuries 
especially  such  as  are  weak,  which  are  not  able  to  defend  themselves, 
as  namely,  godly  women,  children,  and  orphans.  Among  which 
thou  mayest  well  think  that  the  wives  and  children  of  priests, 
which  are  right  orphans  indeed,  are  left  unto  thy  charge  by  the 
Lord.     The  Church,  as  most  fuU  of  natural  affection  and  love,  doth 


450  THE    EIGHTEENTH    SKCTION. 

not  only  approve  of  the  mutual  love  of  married  folks  one  to  another, 
and  of  the  love  of  parents  to  their  children,  but  is  also  touched  with 
the  miseries  of  those  that  are  forlorn  and  fatherless.  And  surely 
she  judgeth  that  in  so  great  goodness  of  thy  nature  there  is  no 
inhumanity  or  want  of  natural  affection.  "Wherefore  she  is  in  good 
hope  that  the  murders  and  executions  of  priests,  and  the  banishment 
of  their  wives  and  children,  do  grieve  thee  not  a  little.  The  Church 
also  doth  give  thee  warning  to  look  to  it,  lest  many  points  of  Chris- 
tian doctrine,  the  unfolding  and  laying  open  whereof  is  very  neces- 
sary, be  smothered  up,  whilst  godly  and  learned  ministers  are  put 
to  death,  and  whilst  men  are  driven  from  the  study  of  Christian 
doctrine.  What  else  do  our  adversaries  seek,  but  that  all  good 
learning  and  true  doctrine  may  be  rooted  out  or  oppressed  ;  that  men 
may  only  depend  upon  the  authority  of  such  as  do  bear  rule,  and 
esteem  the  dreams  of  vinlearned  men,  though  never  so  impious, 
never  so  absurd,  for  oracles  ? 

Our  adversaries  imagine  that  this  barbarous  bondage  is  the  best 
and  surest  for  their  lordly  rule.  And  indeed  it  is  very  evident, 
how  the  Church  in  many  places  is  oppressed  with  this  bondage. 
Now,  though  liberty  may  not  be  granted  to  disannul  such  determina- 
tions as  be  received  by  good  authority ;  and  though  men  ought  not 
to  depart  either  from  the  Scriptures,  or  from  the  decrees  of  the 
ancient  Synods,  wherein  they  have  determined  of  Christian  doc- 
trine ;  yet  it  is  not  meet  that  the  authority  of  the  Church  should 
be  pretended  for  all  such  abuses  and  faults,  as  the  latter  and 
worser  age  hath  brought  into  the  Church.  And  surely  men  do 
flatter  and  deceive  themselves  too  much,  if  they  think  that  there 
be  no  faults  conveyed  into  the  Church  by  the  desires  of  covetous 
men,  and  by  those  labyrinths  and  obscurities  of  the  doctrine  and 
traditions  of  the  Schoolmen.  For  now-a-days  good  men  are  not 
so  much  in  danger  for  their  marriage'  sake,  as  for  the  care  and 
desire  they  have  to  purge  and  bring  to  trial  the  doctrine  of  Christ. 
Which  matter  the  Bishops  ought  wisely  to  direct  and  further  :  for 
to  them  especially  is  the  care  of  setting  forth  the  maintenance  of 
true  doctrine  commended :  they  should  be  the  ringleaders  and  fur- 
therers  of  this  most  holy  and  fruitful  study.  But  it  belongeth  not 
to  the  Bishop  alone,  but  also  to  godly  Princes,  and  especially  to 
the  Emperor,  to  understand  the  Gospel  purely,  to  judge  of  doc- 
trines, to  be  wary  and  watchful  that  no  wicked  opinions  be  received 
or  rooted,  and  to  abolish  idolatry  with  all  his  might  and  main. 

By  these  and  such  like  duties  did  many  valiant  and  notable  men 


OF    WEDLOCK,     SINGLE    LIFE,    &C.  451 

deserve  well  at  the  hands  of  the  godly;  as  Gideon,  Judges  vi.  27, 
28. ;  Hezekiah,  2  Kings  xviii.  4. ;  Joshua,  2  Kings  xxiii.  4 — 6.  ; 
Constantine,  and  sundry  others.  Wherefore  you  must  think  it  your 
duty  also  to  take  heed,  lest  such  things  as  be  godly  and  profitably 
brought  to  light  and  reformed  by  God  and  learned  men,  be 
smothered  again,  and  lest  wicked  abuses  be  established  by  your 
authority.  The  Psalm  saith,  "  For  thy  temple's  sake  in  Jerusalem, 
the  king  shall  ofifer  gifts  unto  thee."  Psalm  Ixviii.  29.  The  proper 
gifts  that  kings  are  to  bestow  upon  the  Church,  are,  to  search  out 
true  doctrine,  and  to  see  that  good  teachers  be  set  over  the 
Churches  ;  to  give  dihgence  that  the  controversies  of  the  Church 
may  be  rightly  decided  :  not  to  take  away  true  and  holy  doctrine, 
but  rather  to  raise  it  up,  and  to  set  it  forward,  and  to  defend  it, 
and  rightly  to  order  and  maintain  the  concord  of  the  Church.  By 
these  true  gifts,  most  noble  Emperor,  you  may  adorn  the  Church 
of  Christ ;  which  especially  both  Christ  himself  requireth,  and  the 
Churches,  that  are  rent  and  torn  in  most  horrible  manner,  do  crave 
at  your  hands. 

Last  of  all,  seeing  that  human  traditions  ought  to  give  place 
to  times  and  opportunities,  especially  in  the  Churehj  (wherein  there 
should  be  more  regard  had  for  the  salvation  of  the  godly,  and  love, 
and  public  peace,  than  for  human  traditions,)  it  were  a  great  deal 
better  to  wink  at  the  abrogating  this  silly  tradition  of  single  life, 
than  to  strengthen  lusts,  to  dissolve  marriages,  to  exercise  cruelty 
against  the  priests  and  their  wives  and  children,  to  oppress  true 
and  holy  doctrine,  and  to  make  havock  of  the  Church.  We  do 
therefore  commend  this  matter  of  their  marriage  unto  your  piety 
and  bounty,  O  noble  Emperor,  as  that  which  hath  no  difficulty 
or  doubtfulness  in  it.  For  they  that  be  governors,  both  may  and 
ought  to  abolish  an  unjust  law :  and  the  laws  of  single  life,  whether 
they  be  new,  or  old,  belong  only  to  human  equity ;  in  mitigating 
whereof  the  authority  of  the  Church  should  be  of  great  force. 

We  could  bring  very  many  examples  out  of  the  histories  of  all 
times  and  countries,  in  which  there  might  be  seen  horrible  examples 
of  judgments  which  followed  upon  unclean  lusts.  Among  many 
other  causes  of  the  general  flood,  there  is  mention  made  of  fleshly 
lusts.  Gen.  vi.  3;  12.  Afterward,  five  cities  were  swallowed  up 
in  an  opening  of  the  earth ;  Exodus  xv.  1 2.  so  as  the  lake  called 
Asphaltites  was  left  as  a  perpetual  monument  of  that  punishment. 
When  the  Israelites  were  departed  out  of  Egypt,  and  divers  had 
defiled  themselves  by  going  in  unto  Moabitish  women,  the  twelve 

2  G  2 


452  THE    EIGHTEENTH     S7,CT!()V. 

princes  of  the  tribes  were  hanged  up,  and  twenty-tour  thousand 
men  were  slain.  Num.  xxv.  4 — 9.  The  Canaanites,  after  this, 
wei'e  clean  rooted  out ;  and  among  the  causes  thereof,  incestuous 
copulations  are  namely  reckoned  up.  Levit.  xviii.  6 — 18.  Shortly 
after  followed  the  overthrow  of  the  tribe  of  Benjamin,  for  abusing 
the  Levite's  wife.  Judges  xx.  48.  After  this,  David  was  driven 
out  of  his  kingdom  for  adultery.  2  Sam.  xv.  14  — 16.  And  Jeremiah 
in  divers  places  crieth  out,  that  these  three,  idolatry,  oppressions, 
and  adulteries,  are  the  causes  of  those  great  calamities,  which  over- 
whelmed the  whole  nation  of  the  Jews  then,  w'hen  they  were  carried 
captives  to  Babylon.  These  things  are  written  for  this  purpose, 
that  we  might  know  certainly  that  God  is  displeased  with  wandering 
lusts  of  uncleanness  ;  and  that  unclean  and  incestuous  persons  do 
not  fall  into  punishments  by  chance,  but  are  punished  of  God. 
Therefore  the  destructions  of  heathenish  cities  also  do  put  us  in 
mind  of  the  wrath  of  God  against  these  villanies.  Sibaris  was 
overthrown  :  Athens,  Sparta,  and  Thebes,  being  tossed  with  civil 
wars,  received  due  punishment  of  their  filthiness.  And  Rome, 
when  it  brought  forth  many  Neros  and  Heliogables,  at  length  it 
came  to  ruin,  the  empire  being  rent  on  every  side  by  the  wars  of 
sundry  barbarous  nations.  There  is  also  a  long  catalogue,  in 
Aristotle,  of  cities,  wherein  there  happened  changes  of  government, 
and  seditions,  for  unclean  lusts.  Besides  all  which  punishments 
Paul  warneth  the  Church  that  there  is  another  judgment  that  follow- 
eth  upon  these  lusts,  and  that  is  madness,  or  fury ;  as  it  is  written, 
Rom.  i.  21  ;  23—31.  and  Ephes.  iv.  17—19.  And  it  may  well  be, 
that  this  judgment  hath  seized  upon  our  Ecclesiastical  governors, 
who  for  the  most  part  are  open  Epicures,  open  defenders  of  idols, 
that  they  may  get  wealth  and  authority  ;  who  scoff  at  those 
heavenly  sayings,  which  threaten  vengeance  upon  idolaters,  unclean 
persons,  and  parricides.  They  vaunt  that  they  do  all  things  well, 
which  they  do  for  their  kingdom's  sake ;  and  that  such  are  good 
subjects,  and  love  quietness  and  peace,  as  allow  of  errors  and  open 
naughtiness,  that  they  may  uphold  the  majesty  of  the  Pope's  king- 
dom. The  whole  world  can  bear  witness  that  there  is  a  God  that 
doth  revenge  all  filthiness,  uncleanness,  and  oppression.  Wherefore 
though  they  now  deride  and  scoff  at  these  speeches,  yet  let  them 
knovl^  that  they  shall  one  day  stick  fast  in  those  punishments, 
whereunto  in  the  very  nature  of  things  they  are  appointed. 

Seeing   then   it  is   a   clear   case,  that   the  law  of  single  life  is 
directly  against  the  commandment  of  God,  we  think  that  the  priests 


OF    WEDLOCK,    SINGLE    LIFE,    &C.  453 

and  others  do  very  well,  which  join  in  honest  marriage ;  as  Paul 
saith,  that  a  Bishop  must  be  chosen  that  is  the  husband  of  one  wife. 
1  Tim.  iii.  2.  We  judge  also  that  the  rulers  both  may  and  ought 
to  abolish  this  law  of  the  Pope.  For  they  are  foully  deceived,  that 
think  either  that  marriage  is  forbidden  to  priests  by  God's  law,  or 
else  that  kings  or  bishops  may  make  a  law  to  forbid  them  marriage. 
And  if  that  rulers  will  not  help  the  Church  in  this  behalf,  yet  the 
godly  do  well  which  follow  the  Apostle's  rule,  which  saith  that 
"  we  must  rather  obey  God,  than  men."  Acts  v.  29.  To  conclude  : 
seeing  the  defence  of  the  Pope's  law  hath  many  faults  joined  with  it, — 
as  namely,  the  strengthening  of  wandering  lusts,  superstitions,  and 
murdering  of  godly  priests, — every  one  may  see  that  our  Churches 
deal  well  in  abolishing  and  condemning  that  law  of  the  Pope.  And 
we  beseech  the  most  renowned  Emperor,  that  he  will  not  defile 
himself  with  defending  that  unclean  single  life,  and  with  the  blood 
of  the  priests  :  for  it  is  written,  "  Blessed  is  he  that  hath  pity 
on  the  pour  and  needy  ;  the  Lord  shall  deliver  him  in  the  evil  day," 
Psa.  xli.  1. 

This  Article  we  find  elsewhere  placed  in  the  Second  Place,  amongst 
those  wherein  the  Abuses  that  are  changed  be  mentioned : — 

Article  2.     Of  the  Marriage  of  Priests. 

There  was  a  common  complaint  of  the  examples  of  such  Priests 
as  were  not  continent.  For  which  cause  also  Pope  Pius  is  reported 
to  have  said,  '  that  there  were  certain  causes  for  which  marriage 
was  forbidden  to  Priests,  but  there  were  many  weightier  causes  why 
it  should  be  permitted  again  :'  for  so  Platina  writeth.  Whenas 
therefore  the  Priests  among  us  sought  to  avoid  these  public  ofFences, 
they  married  wives,  and  taught  that  it  was  lawful  for  themselves 
to  join  in  marriage.  First,  because  that  Paul  saith,  "  To  avoid 
fornication,  let  every  man  have  his  wife  :"  again,  "  It  is  better  to 
marry  than  to  burn."  1  Cor.  vii.  2;  9.  Secondly,  Christ  saith,  "All 
men  do  not  receive  this  word."  Matt.  xix.  11.  Where  he  showeth 
that  all  men  are  not  fit  for  a  single  life,  because  that  God  created 
man  for  procreation's  sake.  Gen.  i.  28.  It  is  not  in  man's  power, 
without  a  special  gift  and  work  of  God,  to  alter  his  creation. 
Therefore  such  as  are  not  meet  for  a  single  life,  ought  to  join  in 
matrimony.  For  no  law  of  man,  no  vow,  can  take  away  the  com- 
mandment of  God,  and  his  ordinance.  By  these  reasons  our  Priests 
do    prove   that    they  may  lawfully   marry   wives.     And    it   is    well 


454  THE    EIGHTEENTH    SECTION. 

known,  that  in  the  ancient  Churches  Priests  were  married.  For 
Paul  saith,  "  that  a  Bishop  must  be  chosen  which  is  a  husband." 
1  Tim.  iii.  2.  And  in  Germany,  first,  about  400  years  ago,  the 
Priests  were  by  violence  compelled  to  live  a  single  life ;  who  then 
were  so  wholly  bent  against  the  matter,  that  the  Archbishop  of 
Mentz,  being  about  to  pubhsh  the  Pope  of  Rome  his  decree  in  that 
behalf,  was  almost  murdered  in  a  tumult  by  the  Priests  in  their 
anger.  And  the  matter  was  handled  so  rudely,  that  not  only  were 
marriages  forbidden  for  the  time  to  come,  but  also  such  as  were 
then  contracted,  contrary  to  all  laws  divine  and  human,  contrary  to 
the.  Canons  themselves,  that  were  before  made  not  only  by  Popes, 
but  also  by  most  famous  Councils,  were  broken  asunder.  And  see- 
ing that,  as  the  world  decayeth,  man's  nature  by  little  and  little 
waxeth  weaker,  it  is  behoveful  to  look  well  to  it,  that  no  more 
vices  do  overspread  Germany. 

Furthermore,  God  ordained  marriage  to  be  a  remedy  for  man's 
infirmity.  The  Canons  themselves  do  say,  '  that  the  old  rigour 
is  now  and  then  in  latter  times  to  be  released  for  the  weak- 
ness of  men. '  Which  it  were  to  be  wished  might  be  done  in  this 
matter  also.  It  is  very  like  that,  if  marriage  be  forbidden  any 
longer,  we  shall  at  length  want  pastors  in  the  Church. 

Seeing  then  that  there  is  a  plain  commandment  of  God ;  seeing 
the  use  of  the  Church  is  well  known  ;  seeing  that  impure  single  life 
bringeth  forth  very  many  offences,  adulteries,  and  other  enormities 
worthy  to  be  punished  by  the  godly  magistrate  ;  yet  it  is  a  marvel 
that  greater  cruelty  should  be  shewed  in  no  other  thing,  than 
against  the  marriage  of  Priests.  God  hath  commanded  to  honour 
marriage  :  the  laws  in  all  well-ordered  common-wealths,  even 
among  the  heathen,  have  adorned  marriages  with  very  great  privi- 
leges. But  now  men  are  cruelly  put  to  death,  yea,  and  Priests  also, 
contrary  to  the  mind  of  the  Canons,  for  no  other  cause,  but  only 
for  marriage.  Paul  calleth  that  "  a  doctrine  of  devils,"  which 
forbiddeth  marriage:  1  Tim.  iv.  1.  which  may  now  very  well 
be  seen,  whenas  the  forbidding  of  marriage  is  maintained  by  such 
punishments.  But  as  no  law  of  man  can  take  away  the  law  of 
God,  no  more  can  any  vow  whatsoever.  Therefore  Cyprian  giveth 
counsel,  that  those  women  should  marry,  which  do  not  keep  their 
vowed  chastity.  His  words  are  these,  in  the  1st  Book,  the  2nd 
Epistle  :  *  If  they  will  not  or  are  not  able  to  endure,  it  is  far  better 
they  should  marry,  than  that  they  should  fall  into  the  fire  by  their 
importunate  desires.     In  any  wise  let  them  give  no  offence  to  their 


OF    WEDLOCK,    SINGLE    LIFE,    &.C.  455 

brethren  or  sisters.'  Yea,  and  the  Canons  use  a  kind  of  equity 
towards  such  as  before  their  ripe  years  did  vow  chastit}' ;  as  hither- 
to the  use  hath  been. 

To  this  place  also  belongeth  Article  6.     Of  the  Voics  of  Monks. 

What  is  taught  amongst  us  touching  the  Vows  of  Monks  will  be 
better  understood,  if  one  call  to  mind  what  was  the  state  of 
monasteries,  and  how  many  things  were  every  day  committed  in  the 
monasteries,  contrary  to  the  Canons.  In  Augustine's  time,  colleges 
were  free  ;  but  afterward,  when  discipline  was  corrupted,  vows  were 
everywhere  laid  upon  them,  that,  as  it  were  in  a  newly  devised 
prison,  the  discipline  might  be  restored  again.  Over  and  besides 
vows,  many  other  obsen-ances  by  little  and  Httle  were  added.  And 
these  bands  and  snares  were  cast  upon  many,  before  they  came  to 
ripe  years,  contrary  to  the  Canons.  Many  through  error  fell  into 
this  kind  of  life  unawares,  who,  though  they  wanted  not  years,  yet 
they  wanted  discretion  to  judge  of  their  strength  and  ability.  They 
which  were  once  got  within  these  snares,  were  constrained  to  abide 
in  them,  though,  by  the  benefit  of  the  Canon,  some  might  be  set  at 
liberty.  And  that  fell  out  rather  in  the  monasteries  of  nuns 
than  of  monks ;  because  the  weaker  sex  was  more  to  be  spared. 
This  rigour  and  severity  mishked  many  good  men  heretofore,  when 
they  saw  young  maids  and  young  men  thrust  up  into  monasteries, 
there  to  get  their  living ;  and  saw  what  an  unhappy  success  this 
counsel  had,  what  ofi'ences  it  bred,  and  what  snares  it  laid  upon 
men's  consciences.  They  were  grieved  that  the  authority  of  the 
Canons  was  wholly  neglected  and  contemned  in  a  thing  most 
dangerous.  To  all  these  evils  there  was  added  such  a  persuasion 
of  vows,  as,  it  is  well  known,  did  in  former  times  mislike  the  monks 
themselves,  if  any  of  them  were  somewhat  stouter  than  the  rest. 
They  taught  forsooth  that  vows  were  equal  to  baptism  :  touching 
single  life,  they  taught  that  it  merited  remission  of  sins,  and  justifica- 
tion before  God  ;  yea  farther,  that  the  monk's  life  did  not  only  merit 
righteousness  before  God,  but  more  than  that,  because  it  observed, 
not  only  the  commandments,  but  also  the  counsels  of  the  Gospel. 
And  thus  they  taught,  that  the  monk's  profession  was  better  than 
baptism,  that  the  monk's  life  did  merit  more  than  the  life  of 
magistrates,  of  pastors,  and  such  like,  which,  in  the  obedience  of 
God's  commandment,  followed  their  calUng,  without  any  such 
religion  of  man's  making.  None  of  these  things  can  be  denied : 
they  are  to  be   seen   in  their  writings.     What  fell  out  afterward  in 


456  •  THE    EIGHTBENTH    SECTION. 

the  monasteries  ?  In  old  time  there  were  schools  for  the  study  of 
divinity,  and  other  arts,  which  were  profitable  to  the  Church ;  and 
thence  were  pastors  and  bishops  taken  :  but  now  the  case  is  altered. 
It  is  needless  to  rehearse  their  vows.  In  old  time  they  came  together 
into  such  places  to  learn :  but  now  they  feign  that  it  is  a  kind  of 
life  taken  up  to  merit  remission  of  sins,  and  justification  ;  yea,  they 
say,  it  is  a  state  of  perfection,  and  prefer  it  to  all  other  kind  of  lives 
that  God  ordained.  We  have  therefore  mentioned  these  things, 
amplifying  nothing  odiously,  to  the  end  that  the  doctrine  of  our 
men  touching  this  matter  might  be  understood. 

First,  touching  such  as  join  in  marriage,  thus  they  teach  with  us  : 
that  it  is  lawful  for  any  to  marry,  that  are  not  fit  for  a  single  life ; 
forasmuch  as  vows  cannot  take  away  God's  ordinance  and  command- 
ment. The  commandment  of  God  is,  "  To  avoid  fornication,  let 
every  man  have  his  wife."  1  Cor.  vii.  2.  And  not  only  the  command- 
ment, but  also  the  creation  and  ordinance  of  God,  compelleth  such 
unto  marriage,  as  without  the  special  work  of  God  are  not  exempted ; 
according  to  that  saying,  "It  is  not  good  for  man  to  be  alone." 
Gen.  ii.  18.  They  therefore  that  are  obedient  to  this  command- 
ment and  ordinance  of  God,  do  not  ofi'end.  What  can  be  said 
against  these  things  ?  T>et  a  man  amplify  the  bond  of  a  vow  as 
much  as  he  will,  yet  can  he  never  bring  to  pass  that  the  vow  shall 
take  away  God's  commandment.  The  Canons  teach,  '  that  in  every 
vow  the  right  of  the  superior  is  excepted  :'  much  less  therefore  can 
these  vows,  which  are  contrary  to  God's  commandment,  be  of  force. 
If  so  be  that  the  bond  of  vows  had  no  cause  why  it  might  be  changed, 
then  should  not  the  Roman  bishops  have  dispensed  therewith.  For 
indeed  it  is  not  lawful  for  man  to  disannul  that  bond,  which  doth 
simply  belong  to  the  law  of  God.  But  the  Roman  bishops  have 
judged  very  wisely,  that  in  this  bond  there  must  an  equity  be  used  : 
therefore  they  are  often  read  to  have  dispensed  with  vows.  The 
history  of  the  King  of  Arragon,  being  called  back  out  of  a  monas- 
tery, is  well  known;  and  there  be  many  examples  of  our  time. 

Secondly,  why  do  our  adversaries  exaggerate  the  bond,  or  the 
eflfect  of  the  vow  ;  whenas  in  the  mean  time  they  speak  not  a  word 
of  the  very  nature  of  a  vow,  which  ought  to  be  in  a  thing  possible, 
which  ought  to  be  voluntary,  and  taken  up  of  a  man's  own  accord, 
and  with  deliberation  ?  But  it  is  not  unknown,  how  far  perpetual 
chastity  is  in  the  power  of  a  man.  And  how  many  an  one  amongst 
them  is  there,  that  doth  vow  of  his  own  accord,  and  with  advice  ? 
Maidens  and  youths,  before  they  know  how  to  judge,  are  persuaded, 


OF    WEDLOCK,    SINGLE    LIFE,  &C.  457 

yea,  sometimes  also  compelled,  to  vow.  Wherefore  it  is  not  meet  to 
dispute  so  rigourously  of  the  bond,  seeing  that  all  men  confess,  that 
that  is  against  the  nature  of  a  vow,  which  is  not  done  of  a  man's 
own  accord,  nor  advisedly.  The  Canons  for  the  most  part  do 
disannul  vows,  which  are  made  before  one  be  fifteen  years  of  age ; 
because  that,  before  one  come  to  that  age,  there  seemeth  not  to  be 
so  much  judgment,  that  determination  may  be  made  of  a  perpetual 
life.  Another  Canon,  permitting  more  to  the  weakness  of  men, 
doth  add  some  years  more ;  for  it  forbiddeth  a  vow  to  be  made, 
before  one  be  eighteen  years  of  age.  But  whether  of  these  shall  we 
follow  ?  The  greatest  part  hath  this  excuse  why  they  forsake 
monasteries,  because  that  most  of  them  vowed  before  they  came  to 
this  age. 

Last  of  all,  although  the  breaking  of  a  vow  may  be  reprehended, 
yet  it  followeth  not  that  the  marriages  of  such  persons  are  to  be 
dissolved.  For  Augustine,  in  his  27th  quest.  1st  chapt.  Of 
Marriages,  doth  deny  that  they  ought  to  be  dissolved  :  and  his 
authority  is  not  lightly  to  be  esteemed,  although  others  afterward 
have  thought  otherwise.  And  although  the  commandment  of  God, 
touching  wedlock,  doth  free  most  men  from  vows  ;  yet  our  men 
do  also  bring  another  reason  concerning  vow. ,  that  they  be  frustrate  : 
because  that  all  the  worship  of  God,  instituted  of  men  without  the 
commandment  of  God,  and  chosen  to  merit  remission  of  sins,  and 
justification,  is  wicked ;  as  Christ  saith :  "  They  do  in  vain 
worship  me  with  the  commandments  of  men."  Matt.  xv.  9.  And 
Paul  doth  everywhere  teach,  that  righteousness  is  not  to  be  sought 
of  our  own  observances,  and  worships  which  are  devised  by  men  ; 
but  that  it  Cometh  by  faith  to  those  that  believe  that  they  have 
God  pacified  and  reconciled  to  them  for  Christ,  not  for  any  merits 
of  their  own.  But  it  is  evident  that  the  monks  did  teach,  that  these 
counterfeited  religions  do  deserve  remission  of  sins,  and  justification, 
and  that  they  do  satisfy  for  sins.  What  else  is  this,  than  to  detract 
from  the  glory  of  Christ,  and  to  obscure  and  deny  the  righteousness 
of  faith  ?  Wherefore  it  followeth,  that  these  vows,  thus  used,  were 
wicked  worships ;  and  therefore  they  be  of  no  value.  For  a  wicked 
vow,  and  that  which  is  made  against  the  commandment  of  God,  is  of 
no  force ;  neither  ought  a  vow  to  be  a  bond  of  iniquity,  as  the  Canon 
saith.  Paul  saith,  "  Ye  are  made  void  of  Christ,  which  seek  to  be 
justified  by  the  law  ;  ye  are  fallen  from  grace  :"  Gal.  v.  4.  that  is, 
they  which  do  think,  that  by  their  own  works  they  do  merit  remission 
of  sins,  and  that  they  do  please  God  for  their  own  fulfilling  of  the 


458  THB    BIGHTKENTH    SECTION. 

law ;  and  do  not  perceive  that  for  Christ  his  sake  they  do  freely 
receive  by  faith  the  remission  of  their  sins,  through  the  mercy 
of  God,  and  that  they  do  please  God  through  Christ ;  they  do  lose 
Christ,  because  they  do  transfer  the  confidence  which  is  due  to 
Christ,  and  to  the  promise  of  God,  unto  works.  Also  they  oppose 
to  the  wrath  of  God,  not  Christ  the  Propitiator,  but  their  own  works: 
therefore  they  do  transfer  the  honour,  which  is  due  to  Christ,  unto 
our  works.  Now  it  is  manifest  that  the  monks  do  teach  this,  that 
by  their  observances  they  do  deserve  remission  of  sins,  that  they  do 
find  God  merciful  unto  them  for  these  observances  >  Wherefore 
they  teach  men  to  trust  to  their  own  works,  not  to  the  propitiation  of 
Christ.  This  is  a  wicked  confidence,  and  is  contrary  to  the  Gospel ; 
and  in  the  judgment  of  God  it  shall  be  found  to  be  vain.  For  our 
works  cannot  be  opposed  to  the  wrath  and  judgment  of  God  :  the 
wrath  of  God  is  then  only  appeased,  whenas  we  do  by  faith  lay  hold 
upon  the  free  mercy  promised  for  Christ's  sake.  Therefore  they 
lose  Christ,  which  place  their  confidence,  not  in  Christ,  but  in  their 
own  works. 

Moreover  the  monks  have  taught,  that  their  kind  of  life  is  a  state 
of  perfection,  because  they  did  observe  not  only  the  commandments, 
but  also  the  counsels.  This  error  is  exceedingly  contrary  to  the 
Gospel ;  because  they  have  feigned  that  they  do  so  satisfy  the  com- 
mandments, as  that  they  can  also  do  somewhat  more :  and  hereupon 
arose  that  horrible  error  which  they  have  feigned,  that  they  had 
merits  of  supererogation.  These  they  have  apphed  for  others,  that 
they  might  be  satisfactions  for  other  men's  sins.  If  any  man  wish 
maliciously  to  rake  up  these  things,  how  many  things  might  he 
rehearse,  whereof  the  monks  themselves  are  now  ashamed  !  It  is  no 
light  offence  in  the  Church  to  propound  unto  the  people  a  certain 
worship  devised  by  men,  without  the  commandment  of  God,  and  to 
teach  that  such  a  worship  doth  justify  men :  because  that  the 
righteousness  of  faith  in  Christ,  which  ought  especially  to  be  taught 
in  the  Church,  is  obscured,  when  those  marvellous  religions  of 
angels,  the  pretence  of  poverty  and  humility,  and  of  single  life,  are 
cast  before  men's  eyes.  Moreover  the  commandments  of  God,  and 
the  true  worship  of  God,  are  obscured,  when  men  hear  that  monks 
alone  are  in  that  state  of  perfection  :  because  that  Christian  perfection 
is  this,  to  fear  God  sincerely,  and  again  to  conceive  great  faith,  and 
to  trust  assuredly  that  God  is  pacified  toward  us,  for  Christ  his  sake ; 
to  ask,  and  certainly  to  look  for,  help  from  God  in  all  our  affairs, 
according  to  our  calling ;  and  outwardly  to  do  good  works  diligently. 


OF    WEDLOCK,    SINGLE    LIFE,    &C.  459 

and  to  tend  upon  our  vocation.  In  these  things  doth  true  perfection 
and  the  true  worship  of  God  consist :  it  doth  not  consist  in  single- 
ness of  hfe,  in  beggary,  or  in  vile  apparel. 

The  people  also  doth  conceive  many  pernicious  opinions  of  those 
false  commendations  of  the  monastical  life.  They  hear  single  life 
praised  above  measure  ;  therefore  they  live  in  marriage  with  offence 
of  conscience.  They  hear  that  beggars  only  are  perfect ;  therefore 
thev  keep  their  possessions,  and  buy  and  sell,  with  offence  of  con- 
science. They  hear  that  the  Gospel  only  giveth  counsel  not  to  take 
revenge :  therefore  some  that  lead  a  private  hfe  are  not  afraid  to 
avenge  themselves  ;  for  they  hear  that  it  is  a  counsel,  not  a  com- 
mandment. Others  do  think  that  all  magistracy  and  civil  offices 
are  unworthy  a  Christian  man.  We  read  examples  of  men,  who, 
forsaking  wedlock,  and  leaving  the  government  of  the  common- 
wealth, have  hid  themselves  in  monasteries.  That  they  called,  to 
fly  out  of  the  world,  and  to  seek  a  kind  of  life  which  is  more  accept- 
able to  God  :  neither  did  they  see  that  God  is  to  be  served  in  those 
commandments  which  he  himself  hath  delivered,  not  in  the  com- 
mandments which  are  devised  by  men.  That  is  a  good  and  perfect 
kind  of  life,  which  hath  the  commandment  of  God  for  its  warrant. 
It  is  necessary  to  admonish  men  of  these  things.  And  before  these 
times  Gerson  did  reprehend  this  error  of  the  monks  concerning  per- 
fection ;  and  witnesseth,  that  in  his  time  this  was  a  new  saying, 
that  the  monastical  life  is  a  state  of  perfection.  Thus  many  wicked 
opinions  do  cleave  fast  unto  vows :  as  that  they  merit  remission  of 
sins  and  justification,  that  they  are  Christian  perfection,  that  they 
do  keep  the  counsels  and  commandments,  that  they  have  works  of 
supererogation.  All  these  things  (seeing  they  be  false  and  vain) 
do  make  vows  to  be  of  none  effect. 

VII.  — From  the  Confession  op  Saxony. 

Article  18.     Of  Wedlock. 

The  truth  concerning  Wedlock  did  at  all  times  remain  sincere 
in  the  Church  only.  For  the  Church  doth  know,  that  God  doth 
most  severely  forbid  wandering  lusts  amongst  mankind,  and  that 
He  would  have  chastity  so  to  be  understood,  and  performed,  as 
He  himself  hath  ordained  it ;  that  we  also  may  know,  that  He  is 
a  pure  and  a  chaste  mind,  and  may  discern  Him  from  devils,  who, 
through  the  hatred  they  bear  to  God,  are  dehghted  with  the  con- 
fusions of  lusts,  and  do  drive  forward  this  weak  nature  of  man,  that 


460  THE    EIGHTEENTH    SECTION. 

it  may  be  horribly  defiled.  Wherefore  both  the  heathen  did  every- 
where admit  certain  foul  examples,  and  heretics  at  all  times  have 
spread  abroad  monstrous  opinions  touching  wedlock,  as  Clemens 
Alexandrinus  and  Epiphanius  do  declare.  And  the  Turkish  manner, 
and  the  laws  of  the  Pope  concerning  single  life,  have  caused  a  great 
deformity  in  this  last  old  age  of  the  world.  But  Paul  doth 
affirm,  that  it  is  a  sign  of  evil  spirits  to  forbid  marriage.  1  Tim.  iv. 
1  —  3. 

Wherefore  we  do  very  carefully  keep  the  doctrine  of  God  touching 
marriage,  incorrupt ;  and  by  the  mercy  of  God  our  civil  magistrates 
have  appointed,  and  do  defend,  judgments  pertaining  to  marriage 
in  their  government,  and  do  severely  punish  those  wicked  deeds 
which  are  contrary  to  the  law  of  God,  and  do  know  that  by  the 
commandment  of  God  they  are  enjoined  to  have  a  care  to  defend 
chastity  and  wedlock.  And  we  retain  this  true  definition,  agreeing 
with  the  commandments  of  God,  and  the  custom  of  the  Apostolic 
Church: — Marriage  is  a  lawful  and  indissoluble  conjunction,  only 
of  one  man  and  of  one  woman,  to  be  kept  because  of  the  command- 
ment of  God  ;  who  by  this  mean  will  have  mankind  to  be  associated, 
chastity  to  be  understood,  and  lusts  not  to  wander.  God  in  the 
beginning  did  consecrate  this  order,  saying  thus:  "They  shall  be 
two  in  one  flesh;"  Gen.  ii.  24.  to  wit,  only  one  man  and  one  woman 
inseparably  joined  together.  And  again,  this  first  law  was  esta- 
blished of  Christ ;  Matt.  xix.  5.  Now  that  this  coupling  together 
may  be  lawful,  we  do  immutably  observe  the  differences  of  persons  ; 
that  we  may  not  make  a  mixture  of  those  persons,  who  by  the  law 
of  God  are  not  permitted  to  couple  together.  Also  we  keep  the 
rules  of  the  Canon  law,  touching  other  nearer  degrees  ;*  as  there 
be  ordinances  to  be  seen,  dehvered  with  grave  and  wise  deliberation 
in  our  consistories, 

•  Our  Churches  also  do  herein  attribute  something  to  the  degree  of  cousin- 
germans,  to  avoid  the  offence  of  those  that  be  weak  :  seeing  that  even  certain 
profane  law-makers  have  forbidden  this  degree ;  and  Christian  charity  doth 
command  us  to  depart  even  from  our  right  in  those  things  which  of  themselves 
be  lawful,  for  their  sakes  that  be  weak.  But  we  admonish  the  people  dili- 
gently that  they  do  not  think  that  this  degree  is  forbidden  in  itself;  that  is, 
by  the  law  of  God,  either  expressed  or  understood,  which  is  the  law  of  nature. 
As  for  other  inferior  degrees  of  affinity,  and  whatsoever  that  law,  being  not 
Canonical,  but  tyrannical,  hath  decreed,  as  though  it  were  spiritual,  concerning 
corporal  affinity,  without  the  word  of  God,  (which  is  agreeable  to  the  civil 
laws,)  we  do  abolish  and  detest  it,  as  proceeding  from  the  only  inspiration  of 
the  lying  spirit. 


OF    WEDLOCK,    SINGLE    LIFE,     &C.  461 

Moreover,  we  know  it  is  the  will  of  God,  that  marriage  should 
not  be  forbidden  to  any  persons  that  be  fit  thereunto ;  and  which, 
without  marriage,  could  not  live  without  danger  of  their  conscience, 
as  it  is  written.  Gen.  ii.  18;  Matt.  xix.  11,  12;  1  Cor.  vii.  9. 
Therefore  we  give  leave  to  priests  and  other  persons  to  marry,  which 
had  rather  live  godly  in  marriage,  than  in  a  single  life  have  wounded 
consciences,  so  that  they  cannot  invocate  God,  and  live  holily.  In 
affiances,  even  according  to  the  ancient  laws,  we  will  have  the  con- 
sent of  parents  also,  whensoever  pai'ents  are  moved  with  a  probable 
reason.  Touching  divorcements,  this  rule  is  most  firmly  held,  that 
they  do  sin,  who,  either  by  adultery,  or  by  desertion,  be  the  first 
cause  of  separation :  and  adulterers  and  adulteresses,  and  he  and 
she  that  doth  forsake  the  other,  are  condemned  by  the  voice  of 
them  that  preach  in  our  Churches,  and  of  the  judges  in  our  con- 
sistories, and  be  severely  punished  of  our  magistrates.  But  the 
innocent  person  (whenas,  the  matter  being  well  known,  he  is  set 
free)  is  not  forbid  to  marry,  that  he  may  invocate  God,  and  live 
holily.  For  seeing  that  the  Lord  doth  expressly  set  at  liberty  the 
innocent  person,  Matt.  xix.  9  ;  whenas  the  other  party  is  polluted 
with  adultery,  we  must  understand  a  setting  at  liberty,  not  in  name 
only,  but  in  deed.  And  Paul  speaketh  after  the  same  manner,  in 
the  case  of  forsaking,  1  Cor.  vii.  1 1 .  This  our  custom  doth  also 
agree  with  the  most  ancient  Church.  The  other  laws  which  we 
have  in  our  consistories,  do  agree  with  the  Canon  law  :*  and  we 
do  truly  propound  unto  the  people  the  whole  doctrine  touching 
marriage  and  chastity.  We  affirm,  that  all  commixtions,  or  effu- 
sions of  seed  without  marriage,  are  sins  condemned  of  God  as  mortal 
sins,  and  such  as  drive  out  of  men  the  Holy  Ghost  ;t  and  that 
many  grievous  punishments  are  spread  throughout  mankind  by 
reason  of  lusts,  as  it  is  written,  "  Fornicators  and  adulterers  God 
will  judge:"  Heb.  xiii.  4.  and  there  is  a  threatening  of  these 
punishments  set  down;  Levit.  xviii.  6 — 23. 

Now  we  count  that  to  be  chastity,  both  to  keep  purity  in  a  single 
life,  and  also  to  have  the  laws  of  wedlock  observed  ;   and  we  affirm 

•  We  would  have  it  declared  unto  us  what  manner  of  law  this  Canon  law 
is :  seeing  that  there  be  many  things,  both  in  certain  ancient,  and  especially  in 
the  Canons  of  the  Popes,  flat  repugnant  to  the  word  of  God,  and  to  equity. 

f  Why  we  do  think  that  this  also  hath  need  to  be  more  diligently  ex- 
pounded, we  have  shewed  not  once  before.  Look  to  the  Fourth  Section, 
observations  first  and  second,  upon  this  same  Confession  :  also  to  the  Eighth 
Section,  fourth  observation,  upon  the  Confession  of  Augsburg. 


462  THE    EIGHTEKNTH    SECTION. 

wedlock  (as  we  did  before  describe  it)  to  be  a  society  instituted  and 
consecrated  of  God,  and  that  this  veiy  society,  and  the  duties  of 
life  in  wedlock,  do  please  God.  And  we  condemn  aU  those  fanatical 
spirits,  Basilides,  Tatian,  Carpocrates,  and  such  like  ;  whereof  some 
by  one  means,  and  some  by  another,  did  either  condemn  wedlock, 
or  did  approve  filthy  confusions.  Also  we  condemn  that  Popish 
law,  which  forbiddeth  priests  to  marry,  and  giveth  occasion  of 
destruction  to  a  great  multitude  of  men  ;  and  for  the  same  cause 
we  do  utterly  dislike  the  monastical  vows  of  single  life.  But  touch- 
ing other  causes  we  shall  speak  hereafter :  for  those  Popish  laws  and 
vows  are  flat  contrary  to  the  law  of  God.  The  Lord  said,  "  It  is 
not  good  for  man  to  be  alone :"  Gen.  ii.  18.  He  said;  that  is,  by 
his  unspeakable  wisdom  He  decreed  in  this  sort  to  make  mankind, 
that  by  the  society  of  man  and  woman  it  might  be  propagated. 
And  He  made  them  two,  that  there  might  be  a  Church,  and  He 
established  these  bounds,  that  lusts  might  not  stray  abroad  :  for 
he  would  have  an  understanding  of  chastity  to  be  in  mankind. 

Although  God  hath  said  and  decreed  these  things,  yet  Tatian, 
the  Pope,  and  the  Monks  do  say  the  contrary :  who,  whenas  they 
forbid  marriage,  do  give  occasion  to  many  men,  being  otherwise 
fit  unto  virtue,  to  heap  up  many  horrible  sins ;  by  reason  whereof 
very  many  do  fall  headlong  into  eternal  destruction,  and  the  wrath 
of  God  is  more  kindled  against  all  mankind.  A  law  of  man,  being 
contrary  to  the  decree  of  God,  and  to  the  very  work  of  God 
instituted  and  established  in  the  creation,  and  also  to  the  command- 
ments of  God  ; — which  law  is  the  fountain  of  great  wickedness  and 
heinous  deeds,  for  the  which  both  many  do  perish,  and  the  wrath 
of  God  is  the  more  kindled  ;  yea,  which  law  the  Holy  Ghost  doth 
affirm  to  have  its  beginning  from  the  devil ; — is  in  no  case  to  be 
laid  upon  the  Church,  but  by  the  consent  of  all  godly  men  to  be 
abohshed.  Now  it  hath  fallen  out  very  often  within  these  thirty 
years,  that  priests,  whose  manners  were  blameless  and  honest,  have 
been  put  to  death  chiefly  because  they  were  married.  Thus  the  devil 
goeth  about  to  estabhsh  his  law  by  most  cruel  murders  :  and  he 
hath  for  his  instruments  most  impudent  writers,  Eckius,  Faber, 
Pighius  ;  who  hath  expressly  written,  '  that  a  priest  doth  less  ofi^end, 
if  he  be  an  adulterer,  than  if  he  marry  a  wife.'  It  is  an  unworthy 
thing  that  those  who  will  be  counted  Christians,  should  write  and 
speak  such  things.  Wise  men  do  see  that,  in  this  declining  age 
of  the  world,  both  the  nature  of  men  is  more  weak,  and  by  little 
and  little  there  is  greater  relaxation   and  confusion  of  discipline. 


OF    WEDLOCK,    SINGLK    LIFE,     &C.  463 

And  at  all  times  a  license  in  this  kind  did  immediately  go  before 
the  destroying  of  cities,  and  the  ruining  of  kingdoms.  Therefore 
such  as  are  governors  ought  to  be  more  vigilant  and  severe  in 
maintaining  discipUne,  in  strengthening  the  laws  of  wedlock,  in 
punishing  and  prohibiting  wandering  lusts.  Touching  which 
matter  we  rejoice  that  our  admonitions  be  extant  for  all  posterity  ; 
and  we  also  desire  the  Son  of  God,  our  Lord  Jesus  Christ,  the 
keeper  of  his  Church,  and  a  true  lover  of  chastity,  that  he  would 
bow  the  minds  of  governors  to  listen  to  wholesome  counsels,  and 
repress  the  devil,  which  kindleth  the  flames  of  lusts,  and  binder 
evil  examples,  that  they  may  not  be  far  spread.  The  minds  and 
hearts  of  all  godly  men  do  tremble,  when  they  read  and  hear  of 
such  foul  and  horrible  heathenish  examples :  the  which  truly  were 
afterward  accompanied  both  with  blindness  in  men's  minds,  and 
with  other  outrages  pernicious  to  whole  nations,  as  examples  in 
the  histories  of  the  heathen  do  everywhere  offer  themselves  to  all 
men.  The  Spartans  had  deflowered  the  two  daughters  of  Scedasus, 
and  cast  them  into  a  well :  afterward,  as  it  were  in  the  very  same 
footstep,  the  army  of  the  Lacedemonians  was  slain,  and  the  govern- 
ment changed.  But  there  be  many  examples  of  all  ages.  We  our- 
selves do  remember,  that  certain  Bishops,  who  were  famous  for  their 
nobility  and  their  wits,  were  slain  in  adultery.  But  we  beseech  the 
Sou  of  God,  that  for  this  very  cause  he  would  preserve  very  many, 
and  turn  them  unto  chastity,  that  he  may  sincerely  be  invocated  of 
many.  As  for  those  things  which  are  alleged  of  our  adversaries 
for  the  defence  of  single  life,  they  are  as  well  applied  to  the  matter, 
as  that  saying  of  Christ  to  Solomon,  which  Tatian  did  allege  out 
of  the  Gospel  according  to  the  Egyptians  :  "I  came  to  destroy  the 
works  of  the  woman."  Tatian  did  thus  interpret  it,  '  I  came  to 
destroy,  that  is,  to  abolish,  wedlock  :'  whereas  the  words  of  Christ 
did  speak  of  the  fall  of  Eve,*  and  of  the  miseries  that  followed  that 
fall ;  as  also  John  doth  write,  "  The  Son  of  God  came  to  destroy  the 
works  of  the  devil."     1  John  iii.  8. 

Hitherto  also  pertaineth  Article  21   of  the  same  Confession : — Of 
the  Monastical  Life. 

We  omit  a  larger  rehearsal  from  ancient  writers ;   of  those  who 
either   departed  into  the  wilderness,  as  did  Antonius;   or  erected 

*   If  so  be  that  we   should  admit  that  Gospel  according  to  the  Egyptians 
wherein  those  words  be  attributed  to  Christ. 


464  THE   KIGHTEENTH    SECTIOX. 

colleges  like  schools,  as  did  Basil  :  for  divers  men  had  divers 
causes  of  separating  themselves.  We  speak  now^  of  the  present 
monks,  which  are  not  in  the  wilderness,  but  are  colleges  of  men, 
either  learned  or  unlearned,  and  do  live  more  commodiously  in  the 
open  light,  and  in  places  of  greatest  resort,  than  other  men  do. 
They  have  those  pleasures  which  they  desire,  some  one,  some 
another :  and  they  have  much  more  leisure  than  other  men  have, 
that  live  either  in  civil  or  domestic  affairs.  Neither  do  they  now 
transfer  unto  themselves  those  ridiculous  praises  of  perfection,  and 
of  a  contemplative  hfe,  as  in  times  past  some  did.  And  seeing  that 
there  is  great  difference  in  divers  societies  of  men,  we  will  not 
preach  to  the  evil,  who  for  the  kitchens,  and  for  licentiousness,  do 
love  those  dark  places :  but  those,  of  whom  there  is  hope  of  amend- 
ment, we  do  earnestly  request,  for  the  glory  of  God  and  their  own 
salvation,  that  they  would  think  upon  these  sayings  :  "  Thou  shalt 
have  no  strange  gods;"  Exod.  xx.  3.  "  Fly  from  idols ;"  1  Cor. 
X.  14.  What  manner  of  thing  is  the  monastical  life  now-a-days  ? 
It  hath  very  much  wicked  worship,  and  vanity.  Their  masses  for 
the  quick  and  the  dead  they  set  out  to  sale  :  and  this  is  the  greatest 
gain  that  monasteries  for  the  most  part  have.  There  is  used  invo- 
cation of  the  dead,  heaped  up  with  very  foul  superstitions ;  as  with 
the  adorations  of  images,  with  indulgences,  and  other  juggling 
tricks.  The  study  of  doctrine  is  either  none  at  all,  or  very  corrupt. 
These  only  causes  are  great  enough,  why  men,  which  are  not  pro- 
fane, ought  to  depart  out  of  such  societies  ;  because  that  the  vows, 
which  wrap  them  in  a  kind  of  life  wherein  is  the  worship  of  idols, 
are  without  doubt  frustrate,  according  to  the  first  commandment, 
which  is  immoveable,  eternal,  and  the  rule  of  all  other  command- 
ments ;  "  Thou  shalt  have  no  strange  gods."  Exod.  xx.  3.  They 
do  bring  a  testimony  out  of  Paul,  1  Tim.  v.  12.  concerning  widows  ; 
"  They  have  lost  their  first  faith."  But  the  answer  is  sure  and 
clear :  although  Paul  should  speak  of  vows,  yet  would  he  in  no  case 
allow  of  such  vows  as  are  joined  with  the  worship  of  idols,  and  with 
many  errors.  But  there  be  also  many  other  lies  in  vows.  They 
promise  chastity  and  poverty  :  but  how  many  of  them  be  fit  to  lead 
a  single  life,  they  themselves  do  know  ;  and  touching  poverty,  they 
know  that  the  far  greater  part  doth  there  rather  seek  kitchens  well 
furnished,  than  poverty  and  hunger. 

Now  we  must  also  consider  of  this :  let  eloquent  men  excuse  and 
praise  the  monastical  life  as  they  list,  yet  by  this  example  this 
opinion  is    always    confirmed  in  men   that    are  not  profane ;   that 


OF    WEDLOCK,    SINGLE    LIFE,    &C,  4G5 

such  works,  chosen  by  man's  device,  are  the  worship  of  God  ;  that 
is,  such  works  whereby  God  doth  count  himself  to  be  honoured. 
This  opinion  is  to  be  reproved,  and  to  be  plucked  out  of  the  minds 
of  men  ;  and  men  are  to  be  drawn  back  to  the  commandments 
of  God,  according  to  this  saying,  "  In  vain  do  they  worship  me 
with  the  commandments  of  men."  Matt.  xv.  9.  Also,  "  Walk  not 
after  the  precepts  of  your  fathers,  but  walk  ye  in  my  precepts." 
Ezek.  XX.  18,  19.  This  is  a  true  and  notable  reprehension  of  the 
monastical  life.  Now  if  they  do  feign  hereunto  merits  and  per- 
fections, the  Gospel  of  Christ  touching  the  righteousness  of  faith 
and  true  worship  is  the  more  obscured :  because  it  is  a  foul  and 
horrible  lie,  that  monastical  observations  should  merit  remission  of 
sins,  or  be  of  as  great  value  as  baptism  is  ;  as  Thomas  doth  ex- 
pressly say. 

Neither  was  antiquity  ignorant  of  this  reprehension.  There  is 
a  narration  extent,  which,  whether  it  be  true,  or  written  only 
for  doctrine's  sake,  yet  doth  it  shew  forth  the  judgments  of 
godly  men.  They  write,  that  when  Anthony  desired  to  know  how 
much  he  had  profited  before  God  in  those  external  exercises,  there 
was  shewed  unto  him  a  cobler's  house  at  Alexandria,  being  next 
door  to  him.  Going  in  therefore  he  speaketh  to  the  good  man  of 
the  house,  and  questioneth  with  him  concerning  doctrine,  and  exer- 
cises of  godliness.  The  cobler  answereth  sincerely  touching  doctrine. 
Afterward  he  saith,  that  in  the  morning  in  a  short  prayer  he  giveth 
thanks  to  God,  both  for  other  benefits,  and  that  He  sent  his  Son  : 
then  that  he  doth  ask  remission  of  his  sins  for  the  Son's  sake,  and 
pray  that  God  would  preserve  the  Chui'ch,  and  his  family  :  also  that 
he  prayeth  to  the  Son,  to  make  intercession  for  us  :  and  that  he 
doth  rest  in  this  faith,  and  doeth  his  domestic  affairs  joyfully,  and 
provideth  that  his  children  may  be  well  taught.  '  And  usest  thou 
no  other  straiter  exercise  ? '  saith  Anthony.  '  Why,'  saith  he,  '  doth 
he  labour  but  a  little,  trow  you,  that  provideth  how  his  family  shall 
be  maintained  ?  And  many  things  do  oftentimes  happen,  which  do 
surely  vex  him  that  governeth  a  house,  beside  other  burdens  which 
he  hath  common  with  the  citizens.  Dost  thou  not  see,  how  many 
private  and  public  miseries  there  be  in  this  life  ?  And  to  bear  these 
well,  and  in  them  to  exercise  faith  and  patience,  dost  thou  not 
think  it  a  warfare  hard  enough  ? '  Anthony  went  his  way,  and  under- 
stood that  he  was  admonished  not  to  prefer  his  own  exercises 
before  the  duties  of  common  life.  These,  and  other  like  narrations 
are  read,  which  although  they  be  so  written  for  doctrine's  sake,  vet 

2  H 


466  THE    EIGHTEENTH    SECTION. 

they  do  declare  the  judgments  of  learned  men.  Neither  is  it  now 
needful  to  add  a  longer  discourse,  especially  seeing  that  no  man,  in 
those  places  where  monks  be,  is  ignorant  how  that  there  is  much 
wicked  superstition  in  monasteries,  and  that  the  studies  of  doctrine 
are  either  none  at  all,  or  corrupt.  To  deliberate  of  the  means  how 
to  amend  these  things,  we  leave  it  to  them  that  are  in  authority. 

VIII. — From  the  Confession  of  "Wirtemburg. 

Chapter  21.     Of  Wedlock. 

We  confess  that  Wedlock  is  a  kind  of  life,  instituted  and  ap- 
proved of  God ;  and  that  it  is  a  mystery"^  (that  is,  as  commonly 
it  useth  to  be  expounded,  a  great  sacrament)  in  Christ  and  his 
Church;  as  Paul  saith,  Eph.  v.  32.  And  because  Christ  doth 
evidently  affirm  that  wedlock  doth  pertain  to  this  present  life,  while 
the  administration  of  the  things  of  this  life  doth  consist  of  public 
laws,  made  upon  right  and  probable  reason ;  therefore  we  teach  that 
it  is  lawful  to  marry  within  these  degrees  of  consanguinity  and 
affinity,  which  the  politic  laws,t  which  are  the  ordinances  of  God, 
do  permit.  Also  we  teach,  that  those  which  be  young  ought  not 
to  marry  without  the  authority  of  their  parents  ;  and  that  the 
marriage  which  is  contracted  by  a  rash  and  unlawful  consent  of 
young  parties,  without  the  authority  of  them  in  whose  power  they 
are,  is  not  to  be  counted  as  ratified.  For  although  there  be  certain 
cases,  wherein  it  is  lawful  to  marry  without  the  consent  of  parents ; 
yet  it  seemeth  not  good  to  make  a  general  rule  thereof,  as  though 
every  consent  of  young  parties  should  ratify  the  contract  of  marri- 
age, and  as  though  privy  marriages  were  to  be  approved.  For  not 
only  the  commandment  of  God  doth  exact  that  children  should 
honour  their  parents ;  but  also  natural  reason  doth  command,  that 
the  consent  of  parents  should  be  required  in  making  a  marriage. 
Hitherto  also  are  children  called  by  the  politic  laws :  and  there  is 
a  decree  of  Pope  Evaristus  extant,  the  words  whereof  be  these ; 
•  Marriage,   as  we  have  heard   of   our  fathers,  and  have  found  it 

*  A  mystery ;  to  wit,  a  spiritual  marriage  between  Christ  and  his  Church, 
and  not  this  carnal,  or  corporal,  and  human  marriage :  which  is  not  appointed 
to  represent  that  other,  which  is  spiritual. 

f  We  also  do  approve  the  politic  laws  touching  these  things,  so  that  the 
consciences  be  not  snared,  and  that  which  in  this  contract  is  merely  divine  be 
administered  according  to  the  true  word  of  God,  being  distinguished  from 
civil  controversies,  which  fall  out  in  marriage.  Look  before  to  the  first  obser- 
vation upon  the  Former  Confession  of  Helvetia. 


OF    WEDLOCK,    SINGLE    LIFE,  &C.  467 

delivered  unto  us  of  the  Apostles  and  their  successors,  is  not  other- 
wise made  lawful,  but  when  a  wife  is  sought  for  at  their  hands,  who 
seem  to  have  authority  over  the  woman,  and  in  whose  custody  she 
is,  and  affianced  by  the  nearest  parents.' 

IMoreover  we  do  not  doubt,  but  that  they  which  are  indeed  lovers 
of  honesty,  do  think  that  it  is  free  not  for  the  laymen  only  (as  they 
call  them),  but  also  for  the  ministers  of  the  Church,  to  marry.  For 
the  Epistle  to  the  Hebrews  saith,  "  Marriage  is  honourable  in  all  men, 
and  the  bed  that  is  undefiled."  Heb.  xiii.  4.  And  Paul  alloweth  of 
marriage  in  a  bishop,  and  affirmeth  that  the  forbidding  of  marriage 
is  a  spirit  of  error,  and  a  doctrine  of  devils.  1  Tim.  iv.  1  —  3. 
For  though  this  saying  of  Paul  is  commonly  expounded  of  the 
Tatians  and  Eucratians,  who  thought  that  marriage  doth  nothing 
at  all  differ  from  whoredom  ;  yet  notwithstanding,  when  mamage 
is  forbidden  in  the  Popish  decrees,  it  is  forbidden  for  the  same 
reasons  for  the  which  marriage  is  wholly  condemned,  and  not  in  one 
kind  of  men  only.  For  that  saying  is  aUedged  out  of  I>eviticus, 
"  Be  ye  holy,  because  I  am  holy :"  Lev.  xix.  2.  and  that  of  Paul, 
"  Not  in  chambering  and  wantonness:"  Rom.  xiii.  13.  and  again, 
"  They  which  are  in  the  flesh,  cannot  please  God."  Rom.  viii.  8. 
But  seeing  that  these  sayings  of  the  Scripture  do  pertain  to  all  men, 
certainly  they  might  drive  all  godly  men  fi-om  marriage,  if  they 
were  fitly  applied  to  forbid  marriage  unto  priests.  But  we  hope 
that  all  good  men  do  think  more  honestly  of  marriage,  and  that 
they  do  not  dislike  of  that  in  the  ministers  thereof,  which  they  did 
approve  in  the  Church  itself ;  especially  seeing  that  there  be  mani- 
fest examples  of  the  Church,  when  as  yet  it  w^as  but  fresh  and  more 
pure,  wherein  it  w^as  lawful  both  for  the  Apostles  (which  was  the 
highest  degree  in  the  Church),  and  also  for  Bishops,  to  have  their 
wives.  And  we  think  that  this  thing  is  so  to  be  understood,  that  it 
was  not  only  lawful  for  the  ministers  of  the  Church  to  use  marriage 
contracted  before  they  were  ordained,  but  also  to  marry  after  their 
ordination.     For  which  opinion  there  be  very  evident  arguments. 

Neither  ought  the  vow  of  chastity  to  be  any  hinderance  herein ; 
because  that  such  a  vow,  being  taken  upon  a  man  by  human  super- 
stition, without  the  authority  of  the  word  of  God,  and  against 
faith,  is  not  acknowledged  of  God :  and  wedlock  also  hath  its 
chastity,  so  that  he  which  before  had  vowed  chastity,  and  marrieth 
a  wife  in  the  Lord,  doth  indeed  fulfil  the  vow  of  chastity.  Seeing 
therefore  that  the  word  of  God  is  evident  touching  the  honesty  of 
wedlock,  the  examples  of  the  Apostles  and  Bishops  of  the  primitive 

2  H  2 


^IG8  THE    EIGHTEENTH    SFXTION. 

Church  be  evident,  the  weakness  of  man's  nature  is  evident,  dangers 
of  single  life  be  evident,  and  seeing  that  the  offences,  which  unchaste 
priests  do  give,  are  evident ;  we  do  verily  hope  that  it  will  come  to 
pass,  that  they  which  have  the  government  of  the  Church,  will  not 
''  go  forward  severely  to  maintain  and  defend  this  constitution  touch- 
ing the  marriage  of  priests,  but  favourably  to  interpret  it.  For  so 
it  shall  come  to  pass,  that  there  may  be  both  fewer  and  less  offences 
in  the  Church,  and  that  many  good  men's  consciences  may  be 
relieved.  Also  we  hope  that  it  will  come  to  pass,  that  all  good 
bishops  and  princes  will  permit  them,  who,  by  a  lawful  divorce,  are 
separated  from  their  adulterous  wives  or  husbands,  to  use  that 
liberty  of  marrying  again  in  the  Lord,  which  the  Son  of  God, 
our  Lord  Jesus  Christ,  hath  granted  to  them;  Matt.  v.  31,  32.  and 
xix.  9. 

Hitherto  also  pert aineth  Article  26.     Of  Monastical  Voios. 

There  is  no  doubt  but  that  godly,  just,  and  lawful  vows  are  to  be 
kept  and  paid,  and  that  wicked  vows  are  to  be  disannulled.  But 
it  is  not  without  cause  made  a  matter  of  controversy,  in  what  kind 
of  vows  monastical  vows,  touching  virginity  or  single  life,  povert}-, 
and  obedience,  are  to  be  placed.  For  it  is  evident,  that  single  life 
is  not  commanded  by  the  word  of  God.  Also  it  is  evident,  that 
although  the  estate  of  single  persons  be  in  public  dangers  quiet,  and 
more  fit  and  commodious  for  the  execution  of  the  public  ministries 
of  the  Church,  than  is  theirs  which  use  it  not ;  yet  we  must  not 
think,  that  this  kind  of  life  is  of  itself,  before  the  tribunal- seat  of 
God,  more  excellent,  and  more  holy,  than  marriage.  For  as  "  in 
Christ  there  is  neither  Jew  nor  Grecian,  neither  servant  nor  free- 
man," as  Paul  saith ;  Gal.  iii.  28.  so  in  Christ  there  is  neither 
married,  nor  unmarried;  Col.  iii.  11.  And  as  "in  Christ  Jesus 
circumcision  availeth  nothing,  but  the  keeping  of  the  commandments 
of  God,  and  a  new  creature  ;"  Gal.  v.  6.  and  vi.  15.  so  also  doth 
single  life  avail  nothing,  and  wedlock  availeth  nothing,  but  to  be 
renewed  in  Christ  Jesus,  and  to  obey  the  calling  of  Christ.  In  the 
Council  held  at  Gangres,*  there  was  this  Canon  :  '  If  any  of 
those,  who  for  the  Lord's  sake  do  keep  virginity,  be  lifted  up  against 
those  that  be  married,  let  him  be  accursed.'  And  another  Canon 
saith  :  '  If  any  man,  for  continency,  as  it  is  thought,  doth  wear 
a  cloak,  as  believing  that  hereby  he  hath  righteousness,  and  doth 

*  Councils  were  held  at  Gangres,  in  Paplilagonia,  on  matters  of  faith  and 
discipline,  in  the  years  324  and  375. — Editor. 


OF    WEDLOCK,    SINGLE    LIFE,    &C.  469 

despise  others,  who  with  reverence  do  wear  other  common  and 
usual  kinds  of  garments,  let  him  be  accursed.'  And  Augustine,  De 
Bono  Co7ijugaU,  cap.  21.  dareth  not  prefer  the  virginity  of  the 
Baptist  before  the  wedlock  of  Abraham. 

Therefore  he  that  doth  vow  virginity  or  single  life,  doth  either 
vow  it  as  a  singular  worship  of  God ;  (and  then,  because  the  state 
of  single  life  is  not  commanded  by  the  word  of  God,  this  vow  per- 
taineth  to  the  commandments  of  men,  whereof  Christ  saith,  "  In 
vain  do  they  worship  me,  teaching  for  doctrines  the  precepts  of 
men  :"  Matt.  xv.  9.)  or  else  he  voweth  it  as  a  merit  of  remission 
of  sins,  and  of  life  eternal ;  and  then  it  is  evidently  a  wicked  vow, 
whereunto  no  man  is  bound.  It  is  to  no  better  purpose  to  vow 
poverty.  For  either  thou  art  poor  by  condition  or  estate,  and 
possessest  no  earthly  substance  ;  (and  then  this  cross,  which  God 
hath  laid  upon  thee,  thou  must  bear  it  patiently ;  which  moreover  if 
thou  do  vow,  thou  dost  nothing  else  than  if  in  thy  sickness  thou 
shouldest  vow  that  thou  wouldest  always  be  sick,  or  in  thine  infamy 
that  thou  wouldest  always  be  infamous  ;  which  kind  of  vow  is 
rather  madness,  than  godliness  :)  or  else  thou  dost  possess  sub- 
stance, and  vowest  that,  forsaking  thy  substance,  thou  wilt  always 
lead  a  poor  life,  and  get  thy  living  by  begging,  and  obtain,  by  the 
merit  of  this  vow,  eternal  life ;  and  then  this  vow  is  first  of  all 
repugnant  to  the  love  of  thy  neighbour,  which  requireth,  that  thou 
be  not  troublesome  to  any  by  thy  begging,  further  than  necessity 
compelleth  ;  secondly,  it  is  contrary  to  faith  in  Christ,  because  that 
He  alone  is  the  merit  of  eternal  life.  Therefore  it  is  evident,  that 
this  kind  of  vow  is  unlawful  and  wicked.  But  so  to  forsake  thy 
substance,  as  to  give  it  to  a  common  use,  is  not  to  follow  after 
poverty,  but  to  provide  a  more  certain  and  bountiful  living  for  thy- 
self :  the  which  what  manner  of  worship  it  is  before  God,  cannot  be 
unknown.  And  as  for  obedience,  it  is  either  referred  to  God,  and 
then  it  is  not  an  arbitrary  vow,  but  of  due  necessity  ;  (of  which 
obedience  it  is  said,  "  Obedience  is  better  than  sacrifice  :"  1  Sam, 
XV.  22.)  or  else  it  is  referred  to  man,  and  then  they  are  their 
own  duties  of  obedience  which  they  owe,  the  subject  to  the  magis- 
trate, children  to  their  parents,  servants  to  their  masters,  and 
scholars  to  their  school-masters.  These  things  doth  God  look  for 
at  men's  hands,  whether  they  be  vowed,  or  not  vowed :  but  yet 
with  this  condition,  that  we  do  always  rather  obey  God  than 
men.  Acts  v.  29.  But  to  vow  obedience  unto  man,  without  a 
special  calling  of   God,  that  by   the   works   of  such   obedience  a 


470  THE    EIGHTEENTH    SECTION. 

man  may  not  only  perform  a  singular  worship  unto  God,  but  also 
purge  his  sins  before  God,  it  is  altogether  superfluous  ;  (because  that 
Christ  saith,  "  They  worship  me  in  vain  with  the  traditions  of 
men :"  Matt.  xv.  9.)  and  also  wicked,  because  the  obedience  of 
Christ  alone,  which  He  performed  to  God  his  Father,  hath  purged 
our  sins,  and  reconciled  us  with  God.  By  all  these  things  it  is 
manifest,  that  the  kind  of  vowing  single  life,  poverty,  and  obedience, 
doth  not  agree  with  that  doctrine  which  is  indeed  Catholic ;  especially 
seeing  that  certain  men  are  not  afraid  to  make  this  kind  of  vowing 
equal  with  baptism. 

IX. — From  the  Confession  of  Sueveland. 

Chapter  12.     Of  Monkery. 

And  for  the  same  cause,*  that  all  our  justification  doth  consist 
in  faith  in  Jesus  Christ,  (whereupon  we  have  liberty  given  to  us  in 
all  external  things,)  we  have  permitted  the  bonds  of  monkery  to  be 
relaxed  among  us.  For  we  saw  that  this  liberty  of  Christians  was 
vehemently  challenged  in  every  place  by  St.  Paul ;  whereby  every 
Christian  man  (being  of  himself  assured  that  all  righteousness  and 
salvation  is  to  be  sought  for  only  in  Christ  Jesus  our  Lord,  and 
also  that  he  must  at  all  times  use  all  the  things  of  this  life,  as  to 
the  profit  of  his  neighbours,  so  to  the  glory  of  God)  doth  freely 
permit  all  which  he  hath  to  be  arbitrated  and  moderated  by  the 
Holy  Ghost,  who  is  the  giver  of  true  adoption  and  liberty,  and 
also  to  be  appointed  and  bestowed  both  to  the  relief  of  his 
neighbours,  and  to  the  advancement  of  the  glory  of  God.  When 
we  retain  this  liberty,  we  shew  ourselves  to  be  the  servants  of 
Christ :  when  we  beti*ay  it  to  men,  addicting  ourselves  to  their 
inventions,  we  do,  like  renagades,  forsake  Christ,  and  fly  to  men. 
The  which  thing  we  do  so  much  the  more  wickedly,  because  that 
Christ  hath  made  us  His  own  by  no  common  purchase,  in  that  He 
hath  redeemed  us  by  His  blood  from  the  deadly  slavery  of  Satan. 
And  this  is  the  cause  why  St.  Paul,  writing  to>  the  Galatians,  did  so 
much  detest  that  they  should  have  addicted  themselves  to  the 
ceremonies  of  the  law,  though  commanded  of  God  ;  notwithstand- 
ing, as  we  declared  before,  that  might  be  far  better  excused,  than  to 
submit  themselves  to    the  yoke   of  those   ceremonies,    which   men 

*  This  former  part  of  the  12th  Chapter  might  more  commodioiisly  have  been 
referred  to  the  Seventeenth  Section,  where  we  intreated  of  true  Christian 
liberty,  if  those  things  which  follow  had  not  hindered  it. 


OP    WEDLOCK,    SINGLE    LIFE,    &C.  471 

have  feigned  of  their  own  brain.  For  he  did  write,  and  that  truly, 
that  they,  which  admit  the  yoke  of  those  ceremonies,  "  despise  the 
grace  of  God,  and  count  the  death  of  Christ  as  a  thing  of  nought :" 
Gal.  ii.  21.  and  v.  4.  and  thereupon  he  [saith,  that  "he  is  afraid, 
lest  that  he  had  bestowed  his  labour  among  them  in  vain :"  Gal. 
iv.  11.  and  he  exhorteth  them,  that  they  would  "stand  stedfast 
in  that  liberty,  wherewith  Christ  hath  made  us  free,  and  not  to  be 
entangled  again  with  the  yoke  of  bondage."   Gal.  v.  1. 

Now  it  is  evident  that  monkery  is  nothing  else  than  bondage  of 
traditions  devised  by  men,  and  indeed  of  such  as  Paul  hath  by 
name  condemned  in  the  places  which  we  alledged.  For  undoubt- 
edly they  which  profess  monkery  do  addict  themselves  to  those 
inventions  of  men  for  hope  of  merits.  And  hereupon  it  is  that 
they  make  it  so  heinous  an  offence  to  forsake  those  inventions,  and 
embrace  the  liberty  of  Christ.  Therefore,  seeing  that  as  well  our 
body  as  our  spirit  belong  unto  God,  1  Cor.  vi.  20.  (and  that  in  a 
double  respect,  to  wit,  of  our  creation,  and  of  our  redemption ;)  it 
cannot  be  lawful  for  Christians  to  make  themselves  slaves  to  this 
monastical  servitude ;  much  less,  indeed,  than'^for  profane  servants  to 
change  their  masters.  Moreover  it  cannot  be  denied,  but  that,  by 
such  like  bondage  and  vows  to  live  after  the  commandment  of  men, 
a  certain  necessity  (as  it  always  useth  to  be)  of  transgressing  the 
law  of  God  is  brought  in.  For  the  law  of  God  doth  require  that  a 
Christian  man  should,  as  much  as  lieth  in  him,  employ  his  service  to 
the  benefit  of  the  magistrate,  his  parents,  his  kindred ;  Matt.  xv.  6. 
and  of  other  and  all  those,  whom  the  Lord  hath  made  his  neigh- 
bours, and  brought  to  him  to  be  assisted,  in  what  place,  time,  or 
manner  soever  their  necessity  shall  require.  Then  let  him  embrace 
that  kind  of  living,  whereby  he  may  chiefly  provide  for  the  affairs 
of  his  neighbours.  Neither  let  him  choose  a  single  life,  unless  it  be 
given  him,  for  the  kingdom  of  heaven,  (that  is,  to  further  godliness 
and  the  glory  of  God,)  to  renounce  marriage,  and  to  make  himself  an 
eunuch.  For  that  edict  which  Paul  did  pubHsh,  standeth  firm  and 
steadfast,  neither  can  any  vows  of  men  make  it  frustrate  :  "  For  the 
avoiding  of  whoredom  let  every  man  (he  excepteth  none)  have  his 
own  wife,  and  every  woman  her  own  husband."  1  Cor.  vii.  2.  For  all 
men  do  not  receive  that  word,  of  taking  upon  them  a  single  life  for 
the  kingdom  of  heaven,  as  Christ  himself  doth  witness  ;  Matt.  xix.  11. 
than  whom  no  man  did  more  certainly  know,  and  more  faithfully 
teach,  either  of  what  force  man's  nature  is,  or  what  is  acceptable 
to  his  Father.     Now  it  is  certain,  that  by  these  monastical  vows. 


472  THK    EIGHTEENTH    SECTION. 

they  which  do  make  them  are  so  bound  to  a  certain  kind  of  men, 
that  they  think  it  not  lawful  to  shew  themselves  obedient  and  dutiful 
any  longer,  either  to  the  magistrate,  or  to  their  parents,  or  to  any 
men,  (only  the  chief  governor  of  the  monastery  excepted,)  nor  to 
relieve  them  with  their  substance,  and  least  of  all  to  marry  a  wife, 
though  they  be  very  greatly  burned ;  and  therefore  they  do  neces- 
sarily fall  into  all  kinds  of  dishonesties  of  life. 

Seeing  therefore  that  it  is  evident,  that  these  monastical  vows 
do  make  a  man,  which  is  freed  from  the  service  of  Christ,  to  be 
in  danger,  not  so  much  of  the  bondage  of  men,  as  of  Satan  ;  and 
that  they  do  bring  in  a  certain  necessity  of  transgressing  the  law  of 
God,  (according  to  the  nature  of  all  such  traditions  as  are  devised 
by  men ;)  and  that  therefore  they  be  manifestly  contrary  to  the 
commandments  of  God  ;  we  do,  not  without  cause,  believe,  that 
they  are  to  be  made  frustrate  :  seeing  that  not  only  the  written 
law%  but  also  the  law  of  nature,  doth  command  to  disannul  a  pro- 
mise, if,  being  kept,  it  be  a  hindrance  to  good  manners,  much 
more  to  religion.  Therefore  we  could  not  withstand  any  which 
would  change  a  monastical  life  (which  is  undoubtedly  a  bondage 
to  Satan)  for  a  Christian  life :  as  also  we  could  not  withstand  others 
of  the  ecclesiastical  order,  who,  marrying  wives,  have  embraced  a 
kind  of  life,  whereof  their  neighbours  might  look  for  more  profit 
and  greater  honesty  of  life,  than  of  that  kind  wherein  they  lived 
before.  To  conclude,  neither  did  we  take  upon  us  to  drive  them 
from  the  right  of  wedlock,  who  among  us  have  persevered  in  the 
ministry  of  the  word  of  God,  whatsoever  chastity  they  had  vowed, 
for  the  causes  before  specified  ;  seeing  that  St.  Paul,  the  chief 
maintainer  of  true  chastity,  doth  admit  even  a  bishop  to  be  a 
married  man.  For  we  have  lawfully  preferred  this  one  law  of  God 
before  all  laws  of  men,  "  For  the  avoiding  of  whoredom,  let  every 
man  have  his  own  wife."  1  Cor.  vii,  2.  ^Yhich  law  truly  for  that 
it  hath  been  rejected  so  long  time,  all  kinds  of  lusts,  even  those 
which  are  not  to  be  named,  (be  it  spoken  with  reverence  to  your 
sacred  majesty,  O  noble  Csesar,)  have  more  than  horribly  over- 
whelmed the  ecclesiastical  order ;  so  that  at  this  day  amongst  men 
there  be  none  more  abominable  than  they  which  bear  the  name 
of  priests. 


OF    THE    CIVIL    MAGISTRATK.  473 


THE    NINETEENTH    SECTION. 

OF   THE    CIVIL    MAGISTRATE. 

I. — From  the  Latter  Confession  of  Helvetia. 

Chapter  30.      Of  Magistracy. 

The  magistracy,  of  what  sort  soever  it  be,  is  ordained  of  God  him- 
self, for  the  peace  and  quietness  of  mankind  ;  and  so,  that  he  ought 
to  have  the  chiefest  place  in  the  world.  If  he  be  an  adversary  to 
the  Church,  he  may  hinder  and  disturb  it  very  much  :  but  if  he  be 
a  friend  and  so  a  member  of  the  Church,  he  is  a  most  useful  and 
excellent  member  thereof,  which  may  profit  it  very  much,  and  finally 
may  help  and  further  it  very  excellently.  His  chiefest  duty  is,  to 
procure  and  maintain  peace  and  public  tranquillity :  which  doubtless 
he  shall  never  do  more  happily,  than  when  he  shall  be  truly  seasoned 
with  the  fear  of  God  and  true  religion ;  namely,  when  he  shall,  after 
the  example  of  the  most  holy  kings  and  princes  of  the  people  of  the 
Lord,  advance  the  preaching  of  the  truth,  and  the  pure  and  sincere 
faith,  and  shall  root  out  lies,  and  all  superstition,  with  all  impiety  and 
idolatry,  and  shall  defend  the  church  of  God.  For  indeed  we  teach 
that  the  care  of  religion  doth  chiefly  appertain  to  the  holy  magistrate. 
Let  him  therefore  hold  the  word  of  God  in  his  hands,  and  look  that 
nothing  be  taught  contrary  thereunto.  In  like  manner  let  him  govern 
the  people  committed  to  him  of  God,  with  good  laws,  made  according 
to  the  word  of  God.*  Let  him  hold  them  in  discipline,  and  in  duty, 
and  in  obedience  :  let  him  exercise  judgment  by  judging  uprightly  : 
let  him  not  accept  any  man's  person,  or  receive  bribes  :  let  him 
deliver  widows,  fatherless  children,  and  those  that  be  afflicted,  from 
wrong  :  let  him  repress,  yea,  and  cut  ofi"  such  as  are  unjust,  whether  in 
deceit  or  by  violence.  "  For  he  hath  not  received  the  sword  of  God 
in  vain."  Rom.  xiii.  4.     Therefore  let  him  draw  forth  this  sword  of 

*  That  is,  with  such  as  do  not  forbid  that  which  God  doth  command  in  the 
Moral  Law,  and  by  the  voice  of  nature  itself;  nor  command  that  which  He 
forbiddeth.  For  otherwise,  by  the  name  of  the  word  of  God  the  Civil  Law 
of  the  Jews  might  also  be  understood ;  to  the  which,  notwithstanding,  we  are 
not  bound  in  so  much  as  it  is  civil,  but  only  so  far  forth  as  it  is  grounded 
upon  the  general  and  perpetual  rule  of  justice. 


474  THE    NINETEENTH    SECTION. 

God  against  all  malefactors,  seditious  persons,  thieves  or  murderers, 
oppressors,  blasphemers,  perjured  persons,  and  all  those  whom  God 
hath  commanded  him  to  punish  or  even  to  execute.  Let  him  suppress 
stubborn  heretics  (which  are  heretics  indeed),  who  cease  not  to 
blaspheme  the  majesty  of  God,  and  to  trouble  the  Church,  yea,  and 
finally  to  destroy  it.  But  if  so  be  it  be  necessary  to  preserve  the 
safety  of  the  people  by  war,  let  him  do  it  in  the  name  of  God;  pro- 
vided he  have  first  sought  peace  by  all  means  possible,  and  can  save 
his  subjects  no  way  but  by  war.  And  whileas  the  magistrate  doth 
these  things  in  faith,  he  serveth  God  with  those  works,  as  with  such 
as  be  good,  and  shall  receive  a  blessing  from  the  Lord. 

We  condemn  the  Anabaptists,  who,  as  they  deny  that  a  Christian 
man  should  bear  the  oflSce  of  a  magistrate,  so  also  they  deny  that 
any  man  can  justly  be  put  to  death  by  the  magistrate,  or  that  the 
magistrate  may  make  war,  or  that  oaths  should  be  performed  to  the 
magistrate,  and  such  like  things.  For  as  God  will  work  the  safety 
of  his  people  by  the  magistrate,  wdiom  he  hath  given  to  be,  as  it 
were,  a  father  of  the  world;  so  all  subjects  are  commanded  to 
acknowledge  this  benefit  of  God  in  the  magistrate.  Therefore  let 
them  honour  and  reverence  the  magistrate,  as  the  minister  of  God ; 
let  them  love  him,  favour  him,  and  pray  for  him,  as  their  father ; 
and  let  them  obey  all  his  just  and  equal  commandments.  Finally, 
let  them  pay  all  customs  and  tributes,  and  all  other  duties  of  the 
like  sort,  faithfully  and  willingly.  And  if  the  common  safety  of  the 
country  and  justice  require  it,  and  the  magistrate  do  of  necessity 
make  war,  let  them  even  lay  down  their  life,  and  spend  their  blood 
for  the  common  safety  and  defence  of  the  magistrate  ;  and  that  in 
the  name  of  God,  willingly,  valiantly,  and  cheerfully.  For  he  that 
opposeth  himself  against  the  magistrate,  doth  procure  the  wrath  of 
God  against  him.  We  condemn,  therefore,  all  contemners  of  magis- 
trates, rebels,  enemies  of  the  commonwealth,  seditious  villains, 
and,  in  a  word,  all  such  as  do  either  openly  or  closely  refuse  to  per- 
form those  duties  which  they  owe. 

The  Conclusion.  We  beseech  God,  our  most  merciful  Father  in 
heaven,  that  He  will  bless  the  princes  of  the  people,  and  us,  and 
his  whole  people,  through  Jesus  Christ,  our  only  Lord  and  Saviour; 
to  whom  be  praise  and  thanksgiving,  both  now  and  for  ever !  Amen. 


OF    THE    CIVIL    MAGISTRATE.  475 

II. — From  the  Former  Confession  of  Helvetia. 
Article  26.     Of  Magistracy. 

Seeing  that  every  magistrate  is  of  God,  his  chief  duty  (except  it 
please  him  to  exercise  a  tyranny)  consisteth  in  this ;  to  defend  and 
protect  rehgion  from  all  blasphemy,  and,  as  the  prophet  teacheth  out 
of  the  word  of  the  Lord,  to  put  it  in  practice,  so  much  as  in  him 
lieth.  Ezek.  xlv.  9.  lu  which  part  truly  the  first  place  is  given  to 
the  pure  and  free  preaching  of  the  word  of  God,  the  instruction  of 
the  youth  of  citizens,  and  a  right  and  diligent  teaching  in  schools  ;  to 
lawful  discipline,  a  liberal  provision  for  the  ministers  of  the  Church, 
and  a  provident  care  for  the  poor  (unto  which  object  tend  all 
the  faculties  of  the  Church:)  secondly,  to  judge  the  people  accord- 
ing to  just  and  divine  laws,*  to  keep  judgment  and  justice,  to 
maintain  the  public  peace,  to  cherish  the  commonwealth,  and  to 
punish  offenders,  according  to  the  quality  of  the  fault,  in  their 
estate,  person,  or  life.  Which  things  when  he  doth,  he  performeth 
a  service  due  to  God.  We  know  that,  though  we  be  free,  we 
ought  with  true  faith  holily  to  submit  ourselves  to  the  magistrate, 
both  in  our  body,  and  in  all  our  faculties,  and  with  endeavour  of 
mind  also  to  perform  faithfulness,  and  the  oath  which  we  made  to 
him,t  so  far  forth  as  his  government  is  not  evidently  repugnant  to 
Him,  for  whose  sake  we  do  reverence  the  magistrate. 

III.  —  From  the  Confession  of  Basle. 

Article  7.     Of  Magistracy. 

Moreover,  God  hath  assigned  to  the  magistrate,  who  is  His 
minister,  the  sword  and  chief  external  power,  for  the  defence  of  the 
good,  and  for  the  revenging  and  punishment  of  the  evil.  Rom.  xiii. 
4  ;  1  Pet.  ii.  14.  Therefore  every  Christian  magistrate  (in  the  num- 
ber whereof  we  also  desire  to  be  +)  doth  direct  all  his  strength  to 
this ;    that  among  those  which  are  committed  to  his  charge,  the 

*  That  is,  agreeable  to  equity  and  righteousness,  and,  to  conclude,  to  the 
law  of  nature,  whereof  God  himself  is  the  author. 

I  That  is,  the  fealty  whereby  subjects  are  bound  to  their  magistrates. 

^  These  things  are  spoken  in  the  person  of  the  magistrates  themselves,  and 
not  of  the  pastors  of  the  church  at  Basle,  insomuch  as  this  Confession  was 
published  in  the  name  of  the  magistrates  themselves. 


476  THK    NINETEENTH    SECTION. 

name  of  God  may  be  sanctified,  his  kingdom  may  be  enlarged,  and 
men  may  live  according  to  his  will,  with  an  earnest  rooting  out  of 
all  naughtiness.  And,  in  the  margin  : — This  duty  also  was  enjoined 
to  the  Heathen  magistrate  :  how  much  more  to  the  Christian 
magistrate  ought  it  to  be  commended,  as  to  the  true  substitute  of 
God! 

Also,  Article  11.  Sections  I,  3,  and  4. 

We  do  clearly  protest,  that,  together  with  all  other  doctrines 
which  are  directly  contrary  to  the  sound  and  pure  doctrine  of  Jesus 
Christ,  we  do  not  only  not  receive,  but,  as  abominations  and  blas- 
phemies, reject  and  condemn  those  strange  and  erroneous  doctrines, 
which  the  spirits  of  hurlyburly  among  other  damnable  opinions  do 
bring  forth,  saying,  &c.  that  magistrates  cannot  be  Christians.  And, 
in  the  margin  : — The  magistrate  doth  then  shew  himself  to  be  a 
good  magistrate,  when  he  is  a  true  Christian. 

The  Conclusion.  —  Last  of  all,  we  submit  this  our  Confession  to  the 
judgment  of  the  holy  scripture  of  the  Bible  :  and  therefore  we 
promise,  that  if  out  of  the  foresaid  Scriptures  we  may  be  better 
instructed,  we  will  at  all  times  obey  God  and  his  holy  word  most 
thankfully. 

IV. — From  the  Confession  of  Bohemia. 
Chapter  16.      Of  the  Civil  Poioer,  or  Civil  Magistrate. 

Furthermore,  it  is  taught  out  of  holy  Scripture,  that  the  civil 
magistrate  is  the  ordinance  of  God,  and  appointed  by  God :  who 
both  taketh  his  original  from  God,  and,  by  the  effectual  power  of  his 
presence  and  continual  aid,  is  maintained  to  govern  the  people  in 
those  things  which  appertain  to  the  life  of  this  body  here  upon  earth  ; 
(whereby  also  he  is  distinguished  from  that  spiritual  government  of 
the  Church  :)  whereof  is  that  worthy  sentence  of  Paul,  "  There  is  no 
power  but  of  God,  and  the  power  that  is,  is  ordained  of  God."  Rom. 
xiii.  1.  Then  according  to  these  points,  all  they  that,  being  endued 
with  this  authority,  do  bear  public  offices,  of  what  kind  soever  they  be, 
being  in  the  degree  of  magistrates,  necessarily  must  know,  acknow- 
ledge, and  remember  this,  that  they  are  God's  deputies,  and  in  His 
stead ;  and  that  God  is  the  Sovereign  Lord  and  King,  even  of  them 
all,  as  well  as  of  other  men  :  to  whom  at  length,  in  the  last  day. 


OF    THE    CIVIL    MAGISTRATE.  477 

they  must  give  an  account  of  the  ""degree  wherein  they  were  placed, 
of  their  dominions,  and  of  the  whole  administration  of  their  govern- 
ment ;  whereof  it  is  expressly  written  in  the  book  of  Wisdom,  chap, 
vi.  1  — 11.  and  elsewhere. 

Aud  seeing  they  do  govern  instead  of  God  upon  earth,  and  are 
his  deputies,  it  is  meet  that  they  frame  themselves  to  the  example  of 
the  superior  Lord,  by  following  and  resembling  Him,  and  by  learning 
of  Him  mercy  and  justice.  As  touching  these,  therefore,  such  an 
instruction  hath  been  delivered :  that  they  who  are  in  authority 
ought  to  do  good  unto  others,  according  to  that  which  Christ  saith, 
"  They  that  are  mighty  are  called  gracious  or  bounteous  lords  ;" 
Luke  xxii.  25.  and  that  in  regard  of  their  duty  they  are  especially 
bound  hereunto,  and  that  this  is  their  peculiar  charge,  that  they 
cherish  among  the  people,  without  respect  of  persons,  justice,  peace, 
and  all  good  things  that  appertain  unto  the  time  ;  that  they  protect 
and  defend  their  peaceable  subjects,  their  rights,  their  goods,  their 
life  and  their  bodies,  against  those  that  wrong  and  oppress  them, 
or  do  any  ways  indamage  or  hurt  them  ;  also  that  against  the 
unjust  violence  of  the  Turks,  together  with  others  that  do  the  like, 
they  do  succour  and  defend  them  ;  and  so  serve  the  Lord  God 
herein,  that  they  bear  not  the  sword  in  vain,  but  valiantly,  courage- 
ously, and  faithfully  use  the  same  to  execute  the  will  and  works  of 
God  therewith.  Hereof  in  the  holy  Scripture  such  are  called  gods : 
Psal.  Ixxxii.  6;  John  x.  34.  and  of  St.  Paul,  "the  ministers  of 
God."  Rom.  xiii.  6.  "  The  magistrate,"  saith  he,  "  is  the  minister 
of  God  for  thy  good  ;"  Rom.  xiii.  4.  "  who  is  sent,"  as  Peter  saith, 
"  to  take  vengeance  on  those  that  do  evil,  and  to  give  honour  unto 
those  that  do  good."    1  Pet.  ii.  14. 

But  forasmuch  as  the  magistrate  is  not  only  the  power  of  God, 
in  that  sort  as  the  Scrii^ture  doth  ascribe  that  title  even  to  an 
Heathen  magistrate  ;  (as  Christ  said  unto  Pilate,  "  Thou  couldest 
have  no  power  over  me,  unless  it  were  given  thee  from  above :"  John 
xix.  11.)  but  the  Christian  magistrate  ought  also  to  be  a  partaker, 
and,  as  it  were,  and  chiefly,  a  minister  of  the  power  of  the  Lamb, 
Jesus  Christ ;  Rev.  i.  5  ;  and  xix,  10.  (whom  God  hath  in  our  nature 
made  Lord  and  King  of  kings,  1  Tim.  vi.  15.  that  kings  of  the 
earth,  who  in  times  past  had  been  Heathen,  might  come  under  the 
power  of  the  Lamb,  and  give  their  glory  unto  the  Church,  and 
become  nurses  thereof;  Isa.  xlix.  23.  which  then  began  to  be 
fulfilled,  when  they  received  the  Christian  religion,  and  made  them 
nests  under  the  tree  of  mustard-seed,  which  is  faith  :  Matt.  xiii.  31, 


478  THE    NINETEENTH    SECTION. 

32;  Luke  xiii.  19.)  therefore  for  this  cause  the  Christian  magis- 
trate is  peculiarly  taught  to  he  such  an  one,  that  he  should  well  use 
this  glory  and  portion  of  his  authority,  which  he  hath  common  with 
the  Lamh ;  and  that  he  betray  it  not  to  Satan  and  antichrist,  unless 
he  will  be  transformed  into  that  beast,  or  that  hideous  monster  which 
carrieth  the  whore ;  and  that  he  be  not  ashamed  of  the  name  of 
Jesus  Christ  our  Lord ;  and  that,  by  this  authority  of  his,  he  set 
forth  the  truth  of  the  holy  Gospel,  make  way  for  the  truth  where- 
soever, be  a  defender  of  the  ministers  and  people  of  Christ,  suffer 
not  (so  far  as  in  him  lieth)  idolatry,  or  the  tyranny  of  antichrist, 
much  less  follow  the  same,  although  he  be  driven  to  sustain  some 
harm  therefore  ;  and  so  lay  down  his  crown  before  the  Lamb,  and 
serve  him  together  with  the  spiritual  kings  and  priests  of  the  holy 
Church,  that  is,  with  all  the  faithful,  and  Christians  that  are  called 
to  eternal  life.  Whereunto  also  the  second  Psalm  doth  exhort 
magistrates,  which  it  is  profitable  often  to  remember,  where  it  is 
thus  read  :  "  And  now,  ye  kings,  understand  ;  and  be  ye  learned,  that 
judge  the  earth  :  serve  the  Lord  with  fear,  and  rejoice  unto  Him  with 
trembling."  Psal.  ii.  10,  11.  Hereupon  it  f olio weth,  and  is  con- 
cluded by  force  of  argument,  that  whosoever  doth  use,  in  such  sort 
as  hath  been  said,  this  ordinary  power  of  God  and  of  the  Lamb,  with 
patience  in  their  adversities,  as  v<fe\l  on  the  right  as  on  the  left  hand, 
they  shall  receive,  for  this  their  work  and  labour,  a  large  and  infinite 
reward  and  blessing  of  God  upon  earth,  and  also  in  the  life  to  come, 
through  faith  in  Christ :  and  contrariwise  that  upon  the  wicked, 
cruel,  and  bloodthirsty,  that  repent  not,  shall  come  the  pains  of 
fearful  vengeance  in  this  life,  and,  after  this  life,  everlasting  torment. 
Psalm  Ixxxii.  8  ;  Wisd.  iv.  6. 

Moreover  the  people  also  are  taught  concerning  their  duty,  and 
by  the  word  of  God  are  effectually  thereto  enforced  ;  that  all  and 
every  of  them,  in  all  things  (so  that  they  be  not  contrary  unto  God), 
perform  their  obedience  to  the  superior  power :  first  to  the  king's 
majesty  ;  then  to  all  magistrates,  and  such  as  are  in  authority,  in 
what  charge  soever  they  be  placed,  whether  they  be  of  themselves 
crood  men  or  evil ;  so  also  to  all  their  ministers,  and  such  as  are 
sent  with  commission  from  them ;  to  reverence  and  honour  them, 
and  to  yield  unto  them  all  things  whatsoever  by  right  are  due  unto 
them,  and  to  perform  and  pay  unto  them  honour,  tribute,  custom, 
and  such  like,  whereunto  they  are  bound.  But  in  things  pertaining 
to  men's  souls,  to  faith  and  eternal  salvation,  of  those  the  people  are 


OF    THE    CIVIL    MAGISTRATE.  479 

taught,  that  they  ought  to  obey  no  man  more  than  God,*  but  God 
only  and  His  holy  word  above  all  things  and  especially ;  according 
to  that  which  the  Lord  commandeth,  "  Give  unto  Csesar  the  things 
■which  are  Caesar's,  and  unto  God  the  things  which  are  God's,"  Matt. 
xxii.  21.  But  if  some  should  attempt  to  remove  any  from  this 
Christian  and  true  opinion,  they  ought  to  follow  the  example  of  the 
apostles,  who,  with  a  bold  courage,  nothing  at  all  daunted,  answered 
the  magistrates  and  council  of  Jerusalem  in  this  manner,  "  We 
ought  rather  to  obey  God  than  men."  Acts  v.  29.  Whereof  also 
is  to  be  seen  the  judgment  of  the  old  fathers,  and  of  the  canon  law, 
where  they  thus  write ;  and  these  are  the  words  of  St.  Jerome  : — 
'  If  the  lord  (or  magistrate)  command  those  things  that  are  not 
contrary  to  the  holy  Scriptures,  let  the  servant  be  subject  to  the 
lord ;  but  if  he  command  any  thing  contrary,  let  him  rather  obey 
the  Lord  of  his  spirit,  than  of  his  body.'  And  a  little  after,  '  If  it  be 
good  which  the  emperor  commandeth,  do  the  will  of  him  that  com- 
mandeth ;  if  it  be  evil,  answer.  We  ought  rather  to  obey  God  than 
men.'     Causa  11.  Quest.  3.  Cap.  Si  Dominus. 

The    Conclusion. 

And  thus  hitherto  have  been  described  and  shewed  unto  your  ma-- 
jesty,  in  this  writing,  the  reasons  and  causes  of  our  faith  and  doctrine 
and  Christian  religion ;  such  doctrine  as  the  ministers  of  our  Churches, 
all  and  singular,  every  one  according  to  the  gift  of  God  granted  unto 
him,  do  with  one  consent  of  judgment  hold,  use,  and  preach :  and 
they  do  constantly  maintain  and  fight  for  the  same,  not  with  the 
power  of  this  world,  but  by  holy  Scriptures,  against  those  that  do 
impugn  it,  or  by  teaching  do  spread  abroad  contrary  errors  there- 
unto. Neither  yet,  without  that  modesty  that  becometh  the  pro- 
fession of  Christians,  do  they  stubbornly  rather  than  rigorously  per- 
sist in  this  doctrine,  or  have  at  any  time  heretofore  persisted  :  but  if 
any  thing  be  found  herein  not  rightly  received  by  them,  and  that  by 
certain  grounds  out  of  the  word  of  God  (which  ought  to  be  the  rule 
of  judgment  unto  all  men)  be  peaceably,  and  with  a  meek  spirit  (as 
it  ought  to  be  done)  shewed  unto  them  ;  they  are  ready  and  for- 
ward, and  thereunto,  as  always  heretofore,  so  now,  they  offer  them- 
selves, that,  after  due  consideration  and  true  knowledge  of  the  truth 

*  This  is  so  far  to  be  extended,  as  that  we  must  understand  that  we  ought 
not  to  obey  any  in  those  things  which  pertain  to  the  conscience  and  to  sal- 
vation, but  God  alone ;  seeing  that  the  Apostle  doth  not  except  so  much  as  the 
angels  themselves.     Gal.  i.  8,  9. 


480  THE    NINETKEXTH    SECTION. 

had,  they  will  most  gladly  and  thankfully  receive  that  doctrine  which 
shall  have  hetter  foundations,  and  willingly  reform  whatsoever  shall 
have  need  to  be  amended.  Wherefore,  most  excellent  king,  most  gra- 
cious lord,  may  it  please  your  majesty  to  examine  this  our  Confession, 
and,  after  diligent  and  due  consideration  had,  to  weigh  and  consider 
whether  any  man  worthily  and  for  just  cause  may  reject  and  condemn 
this  doctrine,  as  not  agreeable  to  the  holy  Scripture,  nor  Christian. 
Verily  we  are  of  opinion,  that  if  any  man  presume  to  despise  or 
condemn  this  doctrine,  he  must  of  necessity  also  condemn  the 
holy  Scriptures  from  whence  it  was  taken,  and  tlie  ancient 
and  true  Christian  doctors  with  whom  it  agreeth,  and  also  the 
holy  Church  itself,  which  from  the  beginning,  and  that  con- 
stantly, so  hath  taught,  and  doth  teach.  And  hereby  your  majesty 
may  graciously  perceive  and  determine,  whether  the  complaints  and 
accusations  of  our  adversaries,  and  such  as  favour  not  us  and  our 
teachers,  be  just  or  no.  Wherefore  most  humbly  we  pray,  that  your 
sacred  majesty  will  give  no  place  or  credit  to  our  adversaries  in  those 
matters,  which  divers  ways  without  any  ground  they  charge  us 
withal,  whenas  without  all  humanity  they  accuse  us,  our  ministers 
and  preachers,  as  if  we  had  another  religion,  and  taught  another 
doctrine,  than  that  which  at  this  present  we  offer  unto  your  majesty ; 
or  that  we  presume  stubbornly  to  take  in  hand,  or  do  attempt  any 
other  thing  against  God  and  your  majesty,  and  contrary  to  the 
institutions  of  this  commonwealth,  and  to  the  public  law  of  the  king- 
dom of  Bohemia.  And  your  majesty  may  well  call  to  your  remem- 
brance that  we  have  every  way,  and  at  all  times,  behaved  ourselves 
obediently  and  peaceably  ;  and  that  in  all  things  which  may  turn 
or  belong  to  the  preservation  of  your  majesty's  person,  and  to  the 
public  good,  and  the  commodity  of  the  whole  realm, — in  all  such 
things,  I  say,  we  have  endeavoured  not  to  be  behind  others,  and 
hereafter  also  we  offer  ourselves  most  ready  to  perform  the  same, 
according  to  our  allegiance  and  duty.  Neither  do  we  think  it  only 
a  point  of  virtue,  and  to  appertain  unto  honesty  alone  and  the  good 
estate  of  the  commonwealth,  to  yield  ourselves  subject  and  faithful  to 
your  majesty,  for  peace,  concord,  and  the  rewards  of  this  life  ;  but 
much  rather  we  acknowledge  that  it  pleaseth  God,  and  that  so  is  His 
will,  that  every  one  for  conscience'  sake  should  be  obedient  to  the 
magistrate,  and  should  reverence,  love,  honour,  and  highly  esteem 
him  :  even  as  our  teachers  also  do  deal  both  with  us,  and  with  the 
people,  to  perform  this,  and  oftentimes  by  teaching  out  of  the  word 
do  enforce  it  upon  us  both. 


OF    THE    CIVIL    MAGISTRATE.  481 

Thus  we  commend  ourselves  unto  the  fatherly  and  liberal 
care,  tutelage,  and  protection  of  your  majesty,  as  of  our  most 
gracious  lord ;  and  do  most  humbly  beseech  your  majesty,  that 
unto  these  things,  which  on  the  behalf  of  Christian  religion  we  have 
tendered  unto  your  majesty,  we  may  receive  a  courteous  answer, 
and  such  as  God  may  be  pleased  withal.  The  almighty  and  ever- 
lasting God  graciously  preserve  your  majesty  in  continual  health, 
to  the  use,  benefit,  and  increase  of  his  holy  Christian  church ! 
Amen. 

"  Mercy  and  truth  preserve  the  king ;  for  his  throne  is  established 
with  mercy."   Prov.  xx,  28. 

V. — From  the  Confession  of  France. 

Art.  39.  We  believe  that  God  would  have  the  world  to  be 
governed  by  laws,  and  by  civil  government,  that  there  may  be 
certain  bridles,  whereby  the  immoderate  desires  of  the  world  may 
be  restrained  :  and  that  therefore  He  appointed  kingdoms,  common- 
wealths, and  other  kinds  of  principalities,  whether  they  come  by 
inheritance,  or  otherwise  ;  and  not  that  alone,  but  also  whatsoever 
pertaineth  to  the  state  of  righteousness,  as  they  call  it,  whereof  He 
desireth  to  be  acknowledged  the  author.  Therefore  He  hath  also 
delivered  the  sword  into  the  hands  of  magistrates  ;  to  wit,  that 
offences  may  be  repressed,  not  only  these  which  are  committed 
against  the  second  table,  but  also  against  the  first.  Therefore, 
because  of  the  Author  of  this  order,  we  must  not  only  suffer  them 
to  rule,  whom  He  hath  set  over  us,  but  also  give  unto  them  all 
honour  and  reverence,  as  unto  His  ambassadors  and  ministers, 
assigned  of  Him  to  execute  a  lawful  and  holy  function. 

Also,  Art,  40.  Therefore  we  affirm  that  we  must  obey  the  laws 
and  statutes,  that  we  must  pay  tribute,  and  patiently  endure  the 
other  burdens  ;  to  conclude,  that  we  must  willingly  suffer  the  yoke 
of  subjection,  although  the  magistrates  be  infidels,  so  that  the 
sovereign  government  of  God  do  remain  entire,  and  nothing  dimin- 
ished. Therefore  we  detest  all  those,  which  do  reject  all  kind  of 
dominion,  and  bring  in  a  community  and  confusion  of  goods,  and 
who,  to  conclude,  do  go  about  to  overthrow  all  order  of  law. 

2  I 


482  THE    NINETEENTH    SECTION. 

VI. — From  the  Confession  of  Scotland. 

Article  24.     Of  the  Civil  Magistrate. 

We  confess  and  acknowledge  empires,  kingdoms,  dominions,  and 
cities,  to  be  distincted  or  ordained  by  God  ;  the  powers  and  autho- 
rity in  the  same,  be  it  of  emperors  in  their  empires,  of  kings  in 
their  realms,  dukes  and  princes  in  their  dominions,  and  of  other 
magistrates  in  their  cities,  to  be  God's  holy  ordinance,  ordained  for 
manifestation  of  His  own  glory,  and  for  the  singular  profit  and  com- 
modity of  mankind  :  so  that  whosoever  goeth  about  to  take  away, 
or  to  confound,  the  whole  state  of  civil  policies,  now  long  estab- 
lished, we  affirm  the  same  men  not  only  to  be  enemies  to  mankind, 
but  also  wickedly  to  fight  against  God's  expressed  will.  Rom.  xiii.  2. 
AVe  farther  confess  and  acknowledge,  that  such  persons  as  are 
placed  in  authority,  are  to  be  beloved,  honoured,  feared,  and  holden 
in  most  reverend  estimation  :  because  they  are  the  lieutenants  of 
God,  in  whose  seats  God  himself  doth  sit  and  judge  ;  yea,  even 
the  judges  and  princes  themselves,  to  whom  by  God  is  given  the 
sword,  to  the  praise  and  defence  of  good  men,  and  to  revenge  and 
punish  all  malefactors.  1  Pet.  ii.  14.  Moreover,  to  kings,  princes, 
rulers,  and  magistrates,  we  affirm  that  chiefly  and  most  principally 
the  conservation  and  purgation  of  the  religion  appertaineth  ;  so 
that  not  only  they  are  appointed  for  civil  policy,  but  also  for  main- 
tenance of  the  true  religion,  and  for  suppressing  of  idolatry  and 
superstition  whatsoever  :  as  in  David,  Jehoshaphat,  Hezekiah,  Joshua, 
and  others  highly  commended  for  their  zeal  in  that  case,  may  be 
espied.  And  therefore  wq  confess  and  avow,  that  such  as  resist 
the  supreme  power  doing  that  thing  which  appertaineth  to  his 
charge,  do  resist  God's  ordinance,  and  therefore  cannot  be  guiltless. 
And  farther  we  affirm,  that  whosoever  deny  unto  them  their  aid, 
counsel,  and  comfort,  whilst^  the  princes  and  rulers  vigilantly  travail 
in  execution  of  their  office,  the  same  men  deny  their  help,  support, 
and  counsel  to  God,  who,  by  the  presence  of  his  lieutenant,  doth 
crave  it  of  them. 

VII. — Fkom  the  Confession  op  Belgia. 

Art.  36.  We  believe  that  the  most  gracious  and  mighty  God  did 
appoint  kings,  princes,  and  magistrates,  because  of  the  corrujition 
and  depravation  of  mankind ;  and  that  it  is  His  will  that  this  world 
should  be  governed   bv  laws,  and  bv  a  certain  civil  government,  for 


OF    THE    CIVIL    MAGISTRATE.  483 

punishing  the  faults  of  men,  and  that  all  things  may  bs  done  in  good 
order  among  men.  Therefore  He  hath  armed  the  magistrates  with 
the  sword,  that  they  may  punish  the  wicked,  and  defend  the  good. 
Moreover  it  is  their  duty,  not  only  to  be  careful  to  presen-e  the  civil 
government,  but  also  to  endeavour  that  the  ministry  may  be  pre- 
served, that  all  idolatry  and  counterfeit  worship  of  God  may  be  clean 
abolished,  that  the  kingdom  of  Antichrist  may  be  overthrown,  and 
that  the  kingdom  of  Christ  may  be  enlarged.  To  conclude,  it  is 
their  duty  to  bring  to  pass,  that  the  holy  word  of  the  Gospel  may  be 
preached  everywhere,  that  all  men  may  serve  and  worship  God 
purely  and  freely,  according  to  the  prescript  rule  of  His  word. 

Moreover  all  men,  of  what  dignity,  condition,  or  state  soever  they 
be,  ought  to  be  subject  to  their  lawful  magistrates,  and  pay  unto 
them  subsidies  and  tributes,  and  obey  them  in  all  things  which  are 
not  repugnant  to  the  word  of  God.  Also,  they  must  pour  out  their 
prayers  for  them,  that  God  would  vouchsafe  to  direct  them  in  all 
their  actions,  and  that  we  may  lead  a  peaceable  and  quiet  life  under 
them  with  all  godliness  and  honesty.  Wherefore  we  condemn  the 
Anabaptists,  and  all  those  troublesome  spirits,  which  do  reject  higher 
powers  and  magistrates,  overthrow  all  laws  and  judgments,  make  all 
goods  common,  and,  to  conclude,  do  abolish  and  confound  all  those 
orders  and  degrees,  which  God  hath  appointed  among  men  for 
honesty's  sake. 

Vni. — From  the  Confession  of  Augsburg. 

Art.  16.  Concerning  civil  affairs,  they  teach,  that  such  civil  ordi- 
nances as  be  lawful,  are  the  good  works  and  ordinances  of  God  :  as 
Paul  witnesseth,  "  The  powers  which  be  are  ordained  of  God,"  Rom. 
xiii.  1.  They  teach,  therefore,  that  it  is  lawful  for  Christians  to 
bear  offices,  to  sit  in  judgment,  and  to  determine  matters  by  the 
laws  of  the  prince  or  commonwealth ;  to  appoint  punishments 
according  to  law,  to  make  lawful  wars,  to  go  to  war,  to  deal  in 
bargains  and  contracts,  to  hold  property,  to  take  an  oath  at  the 
requisition  of  the  magistrates,  to  contract  lawful  marriages,  and  to 
follow  such  crafts  and  sciences  as  are  approved  by  law. 

They  condemn  the  Anabaptists,  which  forbid  Christians  these  civil 
offices.  They  likewise  condemn  them  which  have  placed  perfection 
under  the  Gospel,  in  the  renouncing  of  civil  offices  :  whereas  it  is 
spiritual;  that  is,  it  consisteth  in  the  motions  of  the  heart,  in  the 
fear,  faith,  love,  and  obedience  of  God.     For  the  Gospel  speaketh  of 

2  I  2 


484  THE    MINETEENTH    SECTION. 

a  certain  eternal  *  righteousness  of  the  lieart ;  yet  cloth  it  not  take 
away  civil  or  domestical  government,  but  requireth,  most  of  all,  to 
have  them  preserved  in  this  bodily  life  as  the  ordinances  of  God,  and 
that  we  should  exercise  love  and  charity  in  such  ordinances.  Where- 
fore Christians  must  of  necessity  obey  the  magistrate's  laws  that  now 
are,  save  only  where  they  command  and  set  forth  any  sin  :  for  in 
such  case  they  must  obey  God  rather  than  men.     Acts  v.  29. 

These  things  are  thus  found  in  another  Edition  :  — 

Art.  16.  Concerning  civil  things,  they  teach  that  such  civil  ordi- 
nances as  are  lawful  are  the  good  works  of  God ;  that  Christians  may 
lawfully  bear  office,  sit  in  judgments,  determine  matters  by  the 
prince's  or  country's  laws,  lawfully  appoint  punishments,  lawfully 
make  war,  act  as  soldiers,  make  bargains  and  contracts,  hold  pro- 
perty, take  an  oath  when  the  magistrates  require  it,  marry  a  wife,  or 
be  given  in  marriage.  They  condemn  the  Anabaptists,  which  forbid 
Christians  to  meddle  with  civil  offices  ;  as  also  those  that  place  the 
perfection  of  the  Gospel,  not  in  the  fear  of  God,  and  faith,  but  in 
forsaking  civil  offices.  For  the  Gospel  teacheth  an  everlasting 
righteousness  of  the  lieart.  In  the  mean  time,  it  doth  not  disallow 
order  and  government  of  commonwealths  or  families,  but  requireth 
especially  the  preservation  and  maintainance  thereof,  as  of  God's 
own  ordinance,  and  that  in  such  ordinances  we  should  exercise  love 
and  charity.  Christians,  therefore,  must  in  any  wise  obey  their 
magistrates  and  laws,  save  only  then,  when  they  command  any  sin  : 
for  then  they  must  rather  obey  God  than  men.     Acts  v.  29. 

Art.  17.  We  condemn  the  Anabaptists,  which  do  spread  Jewish 
opinions  afresh :  they  imagine  that  the  godly,  before  the  resur- 
rection, shall  possess  the  kingdoms  of  the  world,  and  the  wicked 
and  ungodly  in  all  places  be  destroyed  and  brought  under.  For  we 
are  sure  that,  seeing  the  godly  must  obey  the  magistrates  that  be 
over  them,  they  must  not  wring  their  rule  and  authority  out  of  their 
hands,  nor  overthrow  governments  by  sedition;  forasmuch  as  Paul 
willeth  every  soul  to  be  subject  to  the  magistrates.  Rom.  xiii.  1. 
We  know  also  that  the  church  in  this  life  is  subject  to  the  cross, 
and  that  it  shall  not  be  glorified  till  after  this  life ;  as  St.  Paul  saith, 
"  We  must  be  made  hke  to  the  image  of  the  Son  of  God."  1  Cor. 
XV.  49.  And  therefore  we  do  utterly  condemn  and  detest  the  folly 
and  devilish  madness  of  the  Anabaptists. 

*  The  sense  would  seem  to  require  internal :  but  cte.rna  is  the  word  uppeur- 
ing  ill  all  tile  editions  of  the  Conl'easio  August;ui;i.  —  EnrroR. 


OF    THE    CIVIL    MAGISTRATE.  485 

The  Conclusion. 

These  are  the  principal  Articles  that  seem  to  have  any  doubt  or 
controversy  in  them.  For  though  we  might  have  spoken  of  many 
more  abuses,  yet,  to  avoid  tediousness,  we  have  only  set  down  the 
chiefest;  by  which  it  is  easy  to  judge  of  the  rest.  There  have  been 
great  complaints  of  Indulgences  and  Pilgrimages,  and  of  the  abuse  of 
Excommunication.  Parishes  have  been  divers  ways  molested  by 
catchpoles :  there  have  been  many  brawls  and  bickerings  between 
parish-priests  and  monks,  who  had  greater  right  to  the  parish;  and 
about  commissions,  burials,  extraordinary  sermons,  and  other  innu- 
merable things.  Such  like  matters  we  have  omitted,  that  such  as 
are  the  principal  in  this  cause,  being  shortly  set  down,  might  the 
better  be  understood.  Neither  have  we  here  spoken  or  written  any 
thing  to  any  man's  reproach.  Only  we  have  rehearsed  such  things 
as  seemed  necessary  to  be  spoken,  to  the  end  that  it  might  be  seen 
that  nothing  is  received  among  us,  in  doctrine  or  ceremonies,  contrary 
to  the  Scripture  or  the  Catholic  Church.  For  it  is  evident,  that  we 
have  most  diligently  taken  heed  that  no  new  or  wicked  opinions 
should  creep  into  the  Church.  These  articles,  above  written,  we 
thought  good  to  exhibit,  according  to  the  Emperor  his  Highness' 
edict :  wherein  our  Confession  might  be  extant,  and  the  sura  of  that 
doctrine  which  our  teachers  do  deliver  among  us,  might  be  seen  and 
known.  If  any  thing  be  wanting  in  this  Confession,  we  are  ready,  if 
God  permit,  to  yield  a  more  full  information  thereof  according  to  the 
Scriptures. 

Another  Edition  hath  it  thus  :  — 

We  have  set  down  the  sum  of  the  doctrine  of  the  Gospel  that  is 
needful  for  the  Churches.  And  we  are  out  of  doubt  that  this  our 
judgment  in  these  points  is  indeed  the  doctrine  set  forth  in  the 
writings  of  the  Prophets  and  Apostles,  and  the  agreement  of  the 
universal  Church  of  Christ ;  whereto  also  the  best-learned  writers  of 
the  Church  do  give  testimony  in  many  places.  And  we  offer  our- 
selves to  make  a  more  large  and  ample  explication  of  these  things 
when  need  shall  require.  Now  we  beseech  God,  the  Father  of  our 
Lord  Jesus  Christ,  that  He  will  vouchsafe  to  rule,  preserve,  purge, 
and  increase  his  Church,  which  He  hath  purchased  and  redeemed  by 
the  blood  of  his  Son.     Amen.* 

*  The  names  of  the  subscribing  parties,  given  in  the  Latin  and  both  the 
English  editions  of  the  Harmony,  are  here  omitted,  as  forming  no  part  of  the 
Confession,  and  rather  injuring  the  uniformity  of  the  Work.  —  Editor. 


486  THE    NINETEENTH    SECTION. 

IX. — From  the  Confession  of  Saxony. 

Article  23.     Of  the  Civil  Magistrate. 

By  the  benefit  of  God,  this  portion  of  doctrine  also  concerning  the 
authority  of  the  magistrate  that  beareth  the  sword,  and  concerning 
the  authority  of  laws  and  judgments,  and  of  the  whole  civil  state,  is 
godlily  set  forth  :  and  by  great  travail,  and  in  many  writings,  the 
manifold  and  great  furies  of  the  Anabaptists  and  other  fanatical  men 
are  refuted.  We  teach,  therefore,  that  in  the  whole  doctrine  of  God 
delivered  by  the  Apostles  and  Prophets,  the  order  and  degrees  of  the 
civil  state  are  avouched ;  and  that  magistrates,  laws,  judgments,  and 
the  lawful  society  of  mankind,  are  not  by  chance  sprung  up  among 
men  :  and  that,  although  there  be  many  horrible  confusions,  which 
grow  from  the  devil,  and  the  madness  of  men,  yet  that  the  lawful 
government  and  society  of  men  is  ordained  of  God  ;  and  that  what- 
soever order  is  yet  left  by  the  exceeding  goodness  of  God,  it  is  pre- 
served for  the  Church's  sake,  as  it  is  said,  "Except  the  Lord  keep 
the  city,  in  vain  he  watcheth  that  keepeth  it:"  Psa.  cxxvii.  1.  and 
Rom.  xiii.  1 — 7.  Therefore  in  themselves  they  are  things  good,  to 
bear  the  authority  of  a  magistrate,  to  be  a  judge,  to  be  a  minister 
of  judgments,  to  use  judgments  lawfully,  to  make  lawful  wars,  and 
to  be  a  soldier  in  lawful  wars,  &c.  And  a  Christian  man  may  use 
these  things,  as  he  useth  meat,  drink,  medicines,  buying  and  selling. 
Neither  doth  he  sin  that  is  a  magistrate,  and  dischargeth  his  voca- 
tion, that  exerciseth  judgments,  that  goeth  to  war,  that  punisheth 
lawfully  those  that  are  condemned,  &c.  And  subjects  owe  unto 
the  civil  magistrate  obedience,  as  Paul  saith  :  not  only  because  of 
wrath,  that  is,  for  fear  of  corporal  punishment,  wherewith  the 
rebellious  are  rewarded  by  the  magistrate  ;  but  also  for  conscience' 
sake,  that  is,  as  rebellion  is  a  sin  that  ofFendeth  God,  and  with- 
draweth  the  conscience  from  God.     Rom.  xiii.  5. 

This  heavenly  doctrine  we  propound  unto  the  churches,  which 
establisheth  lawful  authority,  and  the  whole  civil  state ;  and  we  shew 
the  difference  of  the  Gospel  and  the  civil  goveniment.  God  would 
have  all  men  to  be  ruled  and  kept  in  order  by  civil  government,  even 
those  that  are  not  regenerate  ;  and  in  this  government,  the  wisdom, 
justice,  and  goodness  of  God  toward  mankind  are  most  clearly  to  be 
seen.  His  wisdom  is  declared  by  order ;  which  consists  in  the  dis- 
cerning of  virtues  and  vices,  and  in  the  associating  of  mankind  under 
lawful  governments,  and  by  contracts  arranged  in  marvellous  wisdom. 
Then  the  justice  of  God  appeareth  in  civil  government,  in  that  He 


OF    THE    CIVIL    MAGISTRATK.  487 

will  have  open  sins  to  be  punished  by  the  magistrates.  And  when 
they  that  are  in  authority  do  not  inflict  punishment  on  offenders, 
God  himself  miraculously  draweth  them  unto  punishment,  and  pro- 
portionably  layeth  upon  grievous  sins  grievous  punishments  in 
this  life :  as  it  is  said,  "  Whosoever  taketh  the  sword,  shall  perish 
with  the  sword :"  Matt.  xxvi.  52.  and,  "  Whoremongers  and  adul- 
terers God  will  judge."  Heb.  xiii.  4.  In  these  punishments  God 
will  have  the  differences  of  virtues  and  vices  to  be  seen,  and  will 
have  us  learn  that  God  is  wise,  just,  true,  and  chaste.  The  goodness 
of  God  also  toward  mankind  is  seen,  in  that  He  preserveth  the  society 
of  men  after  this  manner.  And  for  that  cause  doth  he  maintain  it, 
that  from  thence  his  Church  may  be  gathered ;  and  He  will  have 
commonwealths  to  be  places  of  entertainment  for  his  Church.  And 
the  civil  government  is  one  thing,  which  keepeth  in  order  all  men, 
even  those  that  are  not  regenerate :  and  forgiveness  of  sins,  and 
righteousness  in  the  heart,  which  is  the  beginning  of  life  and  of 
eternal  salvation,  which  by  the  voice  of  the  Gospel  is  wrought  in  the 
hearts  of  them  that  believe,  is  another  thing.  Both  these  benefits 
God  hath  bestowed  upon  mankind  ;  and  will  have  us  to  understand 
the  difference  of  civil  justice  and  of  light  in  our  hearts.  Neither 
doth  the  Gospel  condemn  or  overthrow  commonwealths  or  families. 
And  although  it  belongeth  not  to  those  that  teach  in  the  Church,  to 
give  particular  laws  of  politic  government,  yet  the  word  of  God  doth 
generally  teach  this  of  the  power  of  the  magistrate. 

First.  God  would  that  the  magistrate  without  all  doubt  should 
sound  forth  the  voice  of  the  moral  law  among  men  touching  dis- 
cipline, according  to  the  Ten  Commandments,  or  the  law  natural ; 
that  is,  he  would  first,  by  the  voice  of  the  magistrate,  have  sovereign 
and  immutable  laws  to  be  propounded,  forbidding  the  worship  of 
idols,  blasphemies,  perjuries,  unjust  murders,  wandering  lusts,  breach 
of  wedlock,  thefts  and  frauds  in  bargains,  in  contracts,  and  in 
judgments. 

The  second  duty.  Let  the  magistrate  be  an  observer  of  these 
divine  and  immutable  laws,  which  are  witnesses  of  God,  and  chief 
rules  of  manners,  by  punishing  all  those  that  transgress  the  same. 
For  the  voice  of  the  law,  without  punishment  and  execution,  is  little 
available  to  bridle  and  restrain  men.  Therefore  it  is  said  by  St.  Paul, 
"  The  magistrate  is  a  terror  to  him  that  doth  evil,  and  giveth  honour 
to  them  that  do  well."  Rom.  xiii.  3.  And  well  hath  it  been  said  of 
old,  '  The  magistrate  is  the  keeper  of  the  law  ;'  that  is,  of  the  First 
and  Second  Table,  as  concerning  discipline  and  good  order. 


488  THE    NINETEENTH    SECTION. 

The  third  duty  of  the  civil  magistrate  is  to  add  unto  the  law 
natural  some  other  laws,  defiuing  the  circumstances  of  the  natural 
law  ;  and  to  keep  and  maintain  the  same,  by  punishing"  the  trans- 
gressors :  but  at  no  hand  to  suffer  or  defend  laws  contrary  to  the 
law  of  God  or  nature  ;  as  it  is  written,  "  Woe  be  to  them  that  make 
wicked  laws."  Isa.  x.  1.  For  kingdoms  are  the  ordinance  of  God, 
wherein  the  wisdom  and  justice  of  God  (that  is,  just  laws)  ought  to 
rule  :  even  as  a  wise  king,  and  one  that  feared  God,  Jehoshaphat, 
said,  "  Ye  exercise  not  the  judgment  of  men,  but  of  God,  who  is 
with  you  in  judgment.  Let  the  fear  of  God  be  with  you,  and  do  all 
things  diligently."  2  Chron.  xix.  6,  7.  For  although  many  in  king- 
doms do  despise  the  glory  of  God,  yet,  notwithstanding,  this  ought 
to  be  their  especial  care,  to  hear  and  embrace  the  true  doctrine  of 
the  Son  of  God,  and  to  cherish  the  churches  :  as  the  Psalmist  speaketh, 
"  And  now,  ye  kings,  understand  ;  and  be  learned,  ye  that  judge  the 
earth  :"  Psa.  ii.  10.  and,  "  Ye  princes,  open  your  gates  ; "  Psa.  xxiv. 
7 ;  9.  that  is,  open  your  kingdoms  to  the  Gospel,  and  give  entertain- 
ment to  the  Son  of  God.  And  Isaiah,  "  And  kings  and  queens 
shall  be  thy  nurses  ;  "  Isa.  xlix.  23.  that  is,  let  commonwealths  be 
nurses  of  the  Church,  let  thera  give  entertainment  to  the  Church, 
and  to  godly  studies ;  let  kings  and  princes  themselves  be  members 
of  the  Church,  and  rightly  understand  the  doctrine  thereof,  and  give 
no  help  unto  those  that  establish  false  docti'ine,  and  exercise  unjust 
cruelty ;  and  let  them  remember  this  saying,  *'  I  will  honour  them 
that  honour  me."  1  Sam.  ii.  30.  And  Daniel  exhorteth  the  king  of 
Babylon  to  acknowledge  the  wrath  of  God,  and  to  shew  mercy  to  the 
banished  Church,  when  he  saith,  "  Redeem  thy  sins  with  righteous- 
ness, and  with  mercy  towards  the  poor,  and  there  shall  be  a  healing 
of  thy  transgressions."  Dan.  iv.  27.  And  since  they  are  among  the 
principal  members  of  the  Church,  let  them  provide  that  judgment  be 
rightly  exercised  in  the  Church;  as  Constantine,  Theodosius,  Arcadius, 
Martian,  Charles  the  Great,  and  many  godly  kings,  have  provided 
that  judgment  in  the  Church  should  be  sincerely  executed.  But  of 
the  difference  of  both  states  (namely,  of  the  ministry  of  the  Gospel, 
and  the  civil  magistracy)  there  are  many  writings  in  our  Church, 
which  declare  that  we  teach  no  fanatical  nor  seditious  opinions,  but 
do  shew  the  necessary  doctrine  delivered  in  the  Gospel  touching  both 
degrees,  profitable  to  godliness  and  to  the  common  peace. 


OF    THE    CIVIL    MAGISTRATE.  489 


Thanks  to  God. 


This  is  the  sum  of  that  doctrine,  which,  by  the  blessing  of  God, 
with  one  consent  we  teach  in  our  Churches ;  which  to  be  the  sincere 
meaning  of  the  doctrine  delivered  from  God  in  the  writings  of  the 
Prophets  and  Apostles,  and  in  the  Creeds,*  we  nothing  doubt :  and 
it  may  be  understood  out  of  the  ancient  and  purer  writers,  to  be 
agreeable  to  the  ancient  and  purer  Churches.  Now  the  matter  itself 
declareth,  that  we  have  not  sought  to  dispute  about  new-fangled, 
curious,  and  subtle  questions,  neither  do  strive  about  authority  or 
riches ;  but  only  do  unfold  and  bring  to  light,  from  the  great  dark- 
ness of  traditions  and  opinions,  that  doctrine  which  is  necessary  to 
the  true  invocation  of  God,  to  true  worship,  to  the  true  knowledge 
of  the  Son  of  God,  and  to  the  salvation  of  souls,  and  do  in  most 
simple  and  plain  manner  propound  the  same  unto  the  Churches. 
For  all  wise  men  must  needs  confess  that  there  were  great  obscurities 
and  many  errors  in  the  doctrine  of  the  monks,  and  manifold  snares 
of  conscience  in  the  Pope's  traditions :  and  whether  doctrine  of  the 
two  is  true,  plain,  evident,  profitable  for  consciences  and  for  manners, 
comparison  doth  declare.  For  we  avoid  not  the  judgments  of  the 
godly ;  yea  rather,  we  desire  that  the  whole  true  Church  of  God, 
that  is,  all  the  faithful  and  learned,  wheresoever  they  are,  may  under- 
stand what  we  say ;  who,  we  doubt  not,  will  be  witnesses  that  this 
doctrine  is  the  consent  of  the  true  Catholic  Church  of  God.  Also  we 
offer  ourselves  at  any  time  to  a  more  full  declaration  in  every  point ; 
and  we  think  that  this  rehearsal  of  our  doctrine  now  made  is  agree- 
able to  the  Confession  exhibited  at  Augsburg,  in  the  year  1530. 

Forasmuch,  therefore,  as  the  doctrine  which  we  here  recite,  is  true, 
and  necessary  for  the  Church,  we  entreat  that  our  Churches  may  not 
be  condemned,  as  if  they  either  embraced  errors,  or  foolishly  or 
seditiously  stirred  up  strife  without  any  weighty  cause.  The  truth 
and  greatness  of  the  matters  may  deliver  us  from  this  unjust  accusa- 
tion. Next,  after  a  godly  manner,  we  admonish  the  Council  itself. 
They  see  that  old  abuses,  and  many  great  errors,  are  as  yet  sticking 
in  the  Church :  because,  in  all  ages,  even  from  the  beginning  of 
mankind,  the  devil  continueth  scattering  his  seed  of  error  ;  and,  since 
that  time,  through  the  ignorance  of  men,  or  by  superstition,  they  are 
either  confirmed,  or  do  shoot  forth  again.  And  now  for  that  the 
vanity  of  many  superstitions  is  known,  the  times  require  a  reforma- 

*  See  Notes  on  the  Latter  Confession  of  Helvetia;  p.  151,  and  p.  216. — 
Editor, 


490  THE    NINETEENTH    SECTION. 

tion  ;  and  unless  the  governors  provide  that  the  truth  may  be  brought 
to  hght,  great  division  in  opinions  is  hke  to  follow  :  especially  because 
in  this  last  age  of  the  world  great  confusion  is  to  be  feared.  There- 
fore let  the  Council  see  to  it,  that  they  condemn  not  a  manifest  truth. 
And  if  in  a  godly  sort  they  will  deliberate  how  they  may  provide  for 
the  Churches,  and  if  a  more  ample  declaration  be  demanded  of  us  ; 
men  learned,  of  understanding,  loving  the  truth,  and  fearing  God, 
must  be  chosen,  to  consult  together  of  these  so  weighty  matters. 
Neither  let  them  only  strive  with  us  in  number  of  voices  ;  seeing  it 
is  manifest,  by  many  prejudices,  of  what  opinion  the  Bishop  of  Rome, 
and  others  are,  that  are  addicted  unto  him  :  who  now  by  the  space  of 
many  years  have  not  only  set  forth  against  us  edicts  written  with 
blood,  but  also  have  slain  many  of  our  side.  And  there  be  many  that 
neither  understand  nor  look  after  any  truth  of  doctrine,  but,  being 
already  corrupted  with  profane  persuasions,  do  think  this  to  be  an 
especial  part  of  politic  men,  to  defend  the  present  state,  and  to  main- 
tain their  own  authority.  And  for  this  purpose  they  seek  fit  minis- 
ters, by  sophistical  juggling  to  jest  away  the  truth.  Wherefore  now 
we  testify  that  we  will  not  reject  the  truth,  although  it  be  con- 
demned by  the  judgments  of  such  men.  And  we  openly  profess  that 
we  consent  not  to  the  Council  of  Trent,  which  heretofore  hath  sent 
abroad  decrees,  partly  false,  partly  captious  and  sophistical :  but  do 
earnestly  request,  both  that  we  may  be  heard  in  the  same  matter, 
and  that  the  errors  before  confirmed  by  the  decrees  of  the  Tridentine 
Council  may  be  reformed.  And  we  reverently  beseech  the  most 
worthy  emperor  Charles  Augustus,  that  he  give  not  leave  to  the 
adversaries  to  oppress  the  truth  by  their  presumption,  and  to 
strengthen  the  cruelty  which  is  exercised  against  innocents,  and  to 
stir  up  greater  dissention  by  their  unjust  decrees.  And  now  we 
commend  the  Church  and  ourselves  to  the  Son  of  God,  our  Lord 
Jesus  Christ,  who,  we  know,  by  the  voice  of  the  Gospel,  gathereth 
together  to  himself  an  everlasting  Church  :  and  we  pray  Him  that 
He  would  govern  us,  and  not  sufifer  the  light  of  his  Gospel  to  be 
extinguished,  nor  the  assemblies  of  them  that  rightly  call  upon  Him 
to  be  dispersed. 

Appendix. 

And  we  request  all  that  teach  in  the  Churches  near  adjoining,  or 
elsewhere,  who  receive  the  Confession  exhibited  at  Augsburg  in  the 
year  1530;  that,  when  they  read  these  things,  if  in  any  point  they 
find  any  want,  they  would  lovingly  admonisli  us  thereof:  for  that  it 


OF    THE    CIVIL    MAGISTRATE.  491 

was  not  our  purpose  to  bring  in  any  other  kind  of  doctrine,  but  plainly 
to  recite  the  sum  of  the  Confession  of  Augsburg,  and  the  common  con- 
sent of  these  Churches.  And  we  desire  that  we  may  be  favourably, 
and  not  quarreUously,  judged  of.  ^Ye  purpose  not  to  stir  up  new 
contentions :  but  especially  we  pray  to  the  Son  of  God,  our  Lord 
Jesus  Christ,  who  was  crucified  for  us,  and  rose  again,  who  praved  in 
his  agony  that  we  might  be  one  in  God,  that  He  would  make  us  also 
in  many  Churches  one  in  himself.  We,  whose  names  are  subscribed 
hereunto,  who  do  now  teach  in  the  Churches  and  Universities  under 
mentioned,  do  protest  that  in  this  writing,  which  we  desire  to  have 
rightly,  and  not  quarreUously,  understood,  we  have  recited  the 
common  doctrine  pubhshed  in  the  Churches  and  Universities  wherein 
we  teach  the  Gospel ;  and  we  are  persuaded  that  this  is  the  true, 
sincere,  and  incorrupt  doctrine  of  our  Lord  Jesus  Christ,  agreeing 
with  the  Apostles  and  Prophets,  and  with  the  Creeds,  and  that  it  is 
necessary  for  the  Churches.  And  we  pray  our  Lord  Jesus  Christ, 
who  was  crucified  for  us,  and  rose  again,  that  He  would  mercifully 
govern  and  defend  these  Churches.  And  we  offer  ourselves  to 
further  declaration  in  every  Aiticle.* 

X. — From  the  Confession  of  Wirtemburg. 
The  Conclusion ;  which  is  placed  in  the  latter  end  of  the  Both  Chapter. 
We  have  rehearsed  those  things,  which  seem  fit  both  to  be  ap- 
proved, and  also  to  be  refuted,  or  amended,  in  the  Ecclesiastical  doc- 
trine, and  in  the  whole  administration  of  the  Church.  And  if  any 
thing  be  spoken  either  more  briefly,  or  more  obscurely,  than  so 
great  a  matter  would  require,  our  preachers  do  promise  that  they 
will  expound  them  more  largely,  and  more  clearly.  That  which 
remaineth,  we  beseech  all  the  godly,  through  Jesus  Christ  the  Son 
of  God,  our  only  Saviour,  that  (which  thing  we  hope  they  will  do 
of  their  own  accord)  every  one,  according  to  his  oflace  and  calling, 
would  take  upon  liimself  a  true  and  earnest  endeavour  to  reform  the 
Church.  It  cannot  be  denied,  but  that  hitherto,  for  these  many 
years,  not  only  the  diciphne  of  the  Church  hath  decayed,  and  the 
manners  thereof  have  been  corrupted  with  great  and  horrible  vices, 
and  very  much  degenerated  from  the  honesty  of  our  forefathers ;  but 
also  that  the  doctrine  of  the  Church  hath  been  depraved  in  bearing 
with  corruptions :    which,  if  hereafter  they  be  either  dissembled  or 

•  The  subscription,  given  at  length  in  the  Latin  Harmony,  and  briefly  in 
former  editions  of  the  English,  is  here  omitted. — Editor. 


492  THE    NINETEENTH    SECTION. 

confirmed,  every  man  that  is  but  meanly  ■wise  may  consider  how 
great  evils  are  like  to  follow  in  the  Church  of  God.  Those  execra- 
tions and  curses  are  well  known,  whereunto  the  law  of  God  doth 
devote  the  transgressors  of  His  word.  And  Josiah,  king  of 
Judah,  was  endued  with  an  heroical  mind,  when  he  repaired  the 
Church  :  and  although  the  wrath  of  God  was,  by  his  godly  repent- 
ance and  obedience,  mitigated,  (after  that  the  book  of  the  law  was 
found,  and  thoroughly  examined,)  that  those  punishments,  which  the 
Church  of  God  at  that  time  had  deserved,  through  their  neglect  of 
His  word,  and  their  impiety,  might  be  deferred  till  another  time ;  yet 
notwithstanding,  such  was  the  severity  of  God  against  the  con- 
temners of  His  word,  and  the  impenitent,  that  the  king,  although  he 
was  very  godly,  could  not  altogether  take  it  away  from  them,  and 
appease  it.  2  Chron.  xxxiv.  25 — 28.  Now  we  think  that  in  these 
times  the  wrath  of  God  is  no  less,  yea,  much  more  grievously 
kindled  and  set  on  fire  against  the  assembly  of  his  Church,  (by 
reason  of  so  many  heinous  wickednesses  and  offences,  which  even  in 
that  people  which  glorieth  in  the  name  of  God,  are  more  evident  than 
that  they  can  be  denied,  and  more  notorious  than  that  they  may  be 
excused,)  than  in  times  past,  when  as  yet  the  Son  of  God  was  not  made 
known  to  the  world  by  his  Gospel.  And  the  judgment  of  God  shall 
be  so  much  the  more  severe,  by  how  much  his  benefits  are  the 
greater,  which  He  seemeth  to  have  bestowed,  both  in  the  former, 
and  also  at  these  present  times,  upon  unthankful  men. 

But  both  many  other  things  have  need  of  correction  in  the 
Church,  and  in  the  ministry  thereof;  and  especially  the  doctrine  of 
repentance  and  of  justification,  and  the  use  of  the  Sacraments,  and 
the  single  life  of  the  ministers  of  the  Church,  do  require  a  godly 
amendment.  If  these  things,  by  the  mercy  of  God,  and  by  the  dili- 
gence and  care  of  all  good  men,  shall  be  restored,  according  to  the 
writings  of  the  Prophets  and  the  Apostles,  and  according  to  the  true 
Catholic  consent  of  the  ancient  and  purer  Church  ;  we  shall  not  only 
give  unto  God,  the  Father  of  our  Lord  Jesus  Christ,  a  most  accept- 
able worship,  but  also  the  whole  Christian  world  shall  be  stirred  up 
to  declare  their  thankfulness  and  obedience  in  all  dutiful  manner  that 
they  may.  We  truly  do  not  know  of  any  error  in  our  preachers, 
either  in  doctrine  or  in  the  rest  of  the  administration  of  the  Church  : 
yet  we  do  not  doubt,  but  that  they  are  endued  with  so  great 
modesty  and  godliness,  that,  if  they  be  admonished  by  the  testimony 
of  the  heavenly  doctrine,  and  by  the  true  consent  of  the  Catholic 
Church,  thcv  will  in  no  case  be  wanting  to   the   edifving   of  the 


OF    THE    CIVIL    MAGISTRATE.  493 

Church.  And,  as  much  as  lieth  in  us,  and  in  our  government,  ue 
will  do  our  endeavour,  that,  the  mercy  of  God  helping  us,  none 
of  those  duties  may  be  omitted  of  us,  whereby  we  hope  that  the  true 
quietness  of  the  Church,  and  salvation  in  Jesus  Christ,  the  Son  of 
God,  may  be  preserved. 

XL — From  the  Coxfessiox  of  Suevelaxd. 
Chapter  23.  Of  Secular  Macjistrates. 
In  former  places  we  have  declared,  that  our  preachers  do  place 
that  obedience  which  is  given  unto  magistrates,  among  good  works 
of  the  first  degree  ;  and  that  they  teach,  that  ever}*  man  ought  so 
much  the  more  diligently  to  apply  himself  to  the  public  laws,  by  how 
much  he  is  a  more  sincere  Christian,  and  richer  in  faith.  In  the 
next  place  they  teach,  that  to  execute  the  oflSce  of  a  magistrate,  it  is 
the  most  sacred  function  which  can  happen  unto  man  from  God. 
"Whereupon  also  it  is  come  to  pass,  that  they  which  are  endued  with 
public  authority,  are  in  the  Scriptures  called  gods.  Psalm  Ixxxii.  6. 
For  whenas  they  do  justly  and  orderly  behave  themselves  in  their 
function,  it  goeth  well  with  the  people  both  in  doctrine  and  in  life  : 
because  that  God  doth  use  so  to  moderate  our  affairs,  that,  for  the 
greater  part,  both  the  safety-  and  the  destruction  of  subjects  doth 
depend  upon  them  which  are  governors.  \Vherefore  none  do  more 
worthilv  execute  magistracy,  than  thev  which  of  all  others  are  the 
most  Christian  and  the  most  holy  :  whence  beyond  all  doubt  it  hap- 
pened formerly  that  bishops  and  other  ecclesiastical  men  were  pro- 
moted by  most  godly  emperors  and  kings  to  an  external  government 
in  civil  affaii's.  Wherein,  though  they  were  religious  and  wise,  yet 
in  this  one  point  they  offended,  because  they  were  not  able  to  dis- 
charge both  those  functions  sufficiently  ;  and  it  was  necessary,  that 
either  they  should  be  wanting  to  the  Churches  in  ruling  them  by  the 
word,  or  to  the  commonwealth  in  governing  it  by  authority. 

The  Conclusion. 
These  be  the  chief  points,  most  mighty  and  religious  Emperor, 
wherein  our  preachers  have  somewhat  swerved  from  the  common 
doctrine  of  preachers  ;  being  forced  thereto  by  the  only  authority  of 
the  Scriptures,  which  is  worthily  to  be  preferred  before  all  other 
traditions.  These  things  (being  so  declared  as  the  shortness  of  time 
would  give  us  leave)  we  thought  it  good  to  offer  to  your  sacred 
majesty  ;  and  that  to  this  end,  that  we  might  both  give  account  of 
our  faith  to  thee,   whom  next  unto  God  we   do   chiefly  honour  and 


494  THE    NINETEENTH    SECTION. 

reverence,  and  might  also  shew  how  necessary  it  is,  speedily  and 
earnestly  to  consult  of  a  way  and  mean,  whereby  a  thing  of  so  great 
importance  may  be  known,  weighed,  and  discussed,  as  the  honour 
which  we  do  chiefly  owe  to  God  (in  whose  chief  matter  it  behoveth 
us  to  be  conversant  with  fear  and  trembling)  doth  require.  Further- 
more, it  is  a  thing  worthy  of  your  sacred  majesty,  which  is  so  much 
commended  for  the  name  of  religion  and  clemency.  To  conclude, 
the  very  mean  to  attain  to  that  certain  and  sound  peace,  which  your 
sacred  majesty  goeth  about,  doth  require  it  :  which  peace,  seeing 
that  we  do  vary  about  faith  and  religion,  can  no  other  ways  be 
obtained,  than  when,  before  all  other  things,  men's  minds  be  plainly 
instructed  concerning  the  truth. 

But,  peradventure,  it  might  seem  needless,  that  we  in  these 
matters  should  use  so  many  words,  seeing  that  the  most  famous 
princes,  the  Elector  of  Saxony  and  others,  have  very  largely  and 
soundly  declared  unto  your  sacred  majesty  those  things  which  at  this 
day  are  in  controversy  in  our  holy  religion.  But  because  that  your 
sacred  majesty  hath  desired  that  all  they,  who  have  any  interest  in 
this  business,  should  declare  unto  you  their  judgment  concerning 
religion ;  we  also  thought  it  our  duty  to  confess  those  things  unto 
your  sacred  majesty,  which  are  taught  among  us,  Howbeit,  this 
matter  is  so  large,  and  comprehendeth  so  many  things,  that  even 
those  things  which  we  have  declared  on  both  sides,  are  as  yet 
fewer,  and  more  briefly  declared,  than  that  we  may  hope  presently 
to  have  some  certainty  determined  in  these  controversies,  and  that 
such  as  may  be  approved,  not  of  all,  but  at  least  of  a  good  part  of 
Christian  people  :  so  few  is  the  number  of  those  that  do  subscribe 
to  the  truth.  Therefore,  seeing  that  this  matter  is  so  weighty,  and 
so  diverse  and  manifold,  and  cannot  fruitfully  be  decided,  except  it 
be  well  known  and  sifted  of  many  ;  we  beseech  your  sacred  majesty, 
and  most  humbly  request  you  by  God  and  our  Saviour,  (whose 
glory  without  doubt  you  do  chiefly  seek,)  that  you  would  procure, 
as  speedily  as  may  be,  that  a  general,  free,  and  truly  Christian 
council  may  be  summoned,  which  hitherto  hath  seemed  so  necessary 
a  thing,  both  to  your  sacred  majesty,  and  also  to  other  princes  of 
the  sacred  empire,  for  the  setting  of  ecclesiastical  afl'airs  at  a  stay, 
that  almost  in  all  assemblies  throughout  the  empire,  which  have 
been  gathered  together  since  the  beginning  of  this  variance  about 
rehgion,  both  your  sacred  majesty's  commissioners,  and  other 
princes  of  the  empire,  have  openly  witnessed,  that  there  was  no  other 
way  in  these  matters  to  bring  that  to  pass  which  might  be  whole- 


OF    THE    CIVIL    MAGISTRATE.  495 

some.  Whereupon  in  the  last  assembly  held  at  Spire,  your  sacred 
majesty  gave  occasion  to  hope,  that  the  bishop  of  Rome  would 
not  withstand  it,  but  that  such  a  council  might  with  speed  be 
summoned. 

But  if  so  be  that  in  time  we  may  not  have  opportunity  for  a 
General  Council,  yet  at  the  least  your  sacred  majesty  may  appoint 
a  Provincial  Asseiubly  (as  they  call  it)  of  the  learned  men  of  every 
degree  and  state,  whereunto  all,  for  whom  it  is  expedient  to  be 
present,  may  freely  and  safely  resort,  every  man  may  be  heard,  and 
all  things  may  be  weighed  and  judged  by  such  men,  who,  it  is 
certain,  being  endued  with  the  fear  of  God,  would  make  the  chiefest 
account  of  the  glory  of  God.  For  it  is  not  unknown,  how  gravely 
and  diligently,  in  times  past,  both  emperors  and  bishops  behaved 
themselves  in  deciding  the  controversies  of  faith,  which,  notwith- 
standing, were  oftentimes  of  much  less  moment  than  those  which  do 
presently  trouble  Germany  ;  so  that  they  thought  it  not  an  unworthy 
thing  for  them  to  examine  the  self-same  things  the  second  and  the 
third  time.  Now  he  that  shall  consider  how  things  stand  at  this 
present,  he  cannot  doubt,  but  at  this  day  there  is  greater  need, 
than  ever  was  heretofore,  of  faithfulness,  gravity,  meekness,  and 
dexterity,  to  this  end,  that  the  religion  of  Christ  may  be  restored 
into  her  place.  For  if  so  be  that  we  have  the  truth,  (as  we  do  un- 
doubtedly believe,)  how  much  time  and  labour,  I  pray  you,  is  requisite 
that  they  may  know  the  truth,  without  whose  consent  or  allowance, 
at  the  least,  sound  peace  cannot  be  obtained  ?  But  if  we  do  err,  (from 
the  which  we  do  not  doubt  but  we  be  far,)  again  the  matter  will 
require  neither  slothful  diligence,  nor  a  short  time,  that  so  many 
thousand  men  may  be  called  into  the  way  again.  This  diligence  and 
time  it  shall  not  be  so  unseemly  for  your  majesty  to  bestow,  as  it  is 
meet  that  you  should  express  His  mind  toward  us,  in  whose  stead 
you  do  govern  over  us ;  to  wit,  the  mind  of  Jesus  Christ,  the  Saviour 
of  us  all :  who,  seeing  that  He  came  with  this  mind,  to  seek  and  to 
save  that  which  was  perished,  so  that  He  vouchsafed  also  to  die,  that 
He  might  redeem  them  which  were  lost ;  there  is  no  cause  why  your 
sacred  majesty  should  think  much  (although  you  should  undoubtedly 
believe  that  we  are  fallen  from  the  truth)  to  leave  the  ninety-nine 
sheep  in  the  wilderness,  and  to  seek  for  the  hundreth,  and  to  bring 
it  back  into  the  sheepfold  of  Christ, — that  is,  to  prefer  this  business 
before  all  other  things,  that  the  meaning  of  Christ  in  every  one  of 
these  things,  which  at  this  present  are  in  controversy,  may  out  of 
the   Scriptures  be  plainly  and  certainly  laid  open  unto  us,  though 


496  THE    NINKTKENTH    SECTION. 

we  be  but  a  few  in  number  and  of  the  meaner  sort  :  and  we,  for  our 
parts  will  shew  ourselves  willing  to  be  taught,  and  let  all  obstinacy 
be  removed,  so  that  it  may  be  lawful  to  hear  the  voice  of  our 
Shepherd,  Jesus  Christ ;  and  let  all  things  stay  and  rest  upon  the 
Scriptures  (which  teach  whatsoever  is  good)  whereunto  we  shall  be 
called.  For  if  it  should  so  fall  out,  that,  the  care  of  teaching  us 
being  rejected,  there  should  compendious  forms  of  edicts  be  sought, 
(which  we  do  nothing  fear,  whilst  the  matter  is  in  the  hand  of  your 
sacred  majesty,)  it  cannot  be  said  into  what  straits  should  innumer- 
able thousands  of  men  be  brought,  to  wit,  of  those,  whom  (as  being 
persuaded  that  God  is  chiefly  to  be  heard,  and  then  that  those  things 
which  follow  as  opinions  must  stay  upon  the  undoubted  oracles  of 
God)  these  sayings  of  our  Saviour  do  always  appal :  "  Fear  not  them 
which  kill  the  body.  He  that  shall  lose  his  soul,  shall  find  it."  Matt. 
X.  28  ;  39.  "  He  that  shall  not  hate  father  and  mother,  &c.,  yea,  even 
his  own  soul,  he  cannot  be  my  disciple."  Luke  xiv.  26.  "  He  that 
shall  be  ashamed  of  me  before  this  froward  and  adulterous  nation,  of 
him  will  I  be  ashamed  before  my  Father  and  his  angels."  Mark 
viii.  38.     And  such  like. 

Many  men,  being  moved  with  these  thunders  of  the  word,  have 
resolved  with  themselves  to  suffer  all  extremity  :  and  many,  for  fear 
of  death,  do  rather  seek  delays,  but  yet  waiting  for  a  fit  opportunity, 
if  they  should  be  dealt  withal  in  this  matter  by  authority  before 
they  be  dealt  withal  by  doctrine,  and  by  force  before  their  error 
should  be  made  known  unto  them.  For  of  what  value  a  sound  per- 
suasion of  religion  is,  and  how  it  maketh  men  to  make  no  account 
not  only  of  their  goods,  but  also  of  their  lives,  it  hath  been  seen 
more  than  sufficiently  in  very  many,  even  within  these  ten  years,  (that 
we  may  say  nothing  of  the  former  ages ;)  who  have  willingly  suf- 
fered not  only  banishments  and  proscriptions,  but  also  torments,  and 
death  itself,  rather  than  they  would  suffer  themselves  to  be  withdrawn 
from  that  judgment  which  they  had  conceived,  and  which  they 
believed  to  be  true.  If  now-a-days,  whenas  there  is  contention  of 
those  lighter  matters,  there  be  but  a  few  to  be  found,  whom  a  man  may 
bring  to  unfeigned  concord,  except  they  may  be  persuaded  of  the  law 
or  the  equity  of  conditions  ;  how,  whenas  the  controversy  is  of  reli- 
gion, shall  we  look  for  true  peace  and  an  undoubted  tranquillity  in 
these  matters,  (to  wit,  such  an  one  as  your  sacred  majesty  goeth 
about  to  establish,)  except  that  on  both  sides  it  be  agreed  upon, 
what  things  they  be  that  God  doth  approve,  and  what  things  be 
agreeable  to  the  Scriptures  ?     For  as  religion  by  right,  and  by  the 


OF    THE    CIVIL    MAGISTRATE.  497 

custom  of  all  nations,  is  preferred  before  all  other  things,  so  there 
never  was  any  more  vehement  or  sharp  fight  among  men,  than  that 
which  is  undertaken  for  religion.  But  we,  seeing  that  your  sacred 
majesty  hath  used  such  an  unspeakable  clemency  toward  your  ene- 
mies, (and  those  such  as  have  pretermitted  no  kind  of  hostility  ;) 
that  we  may  let  pass  other  things,  have  not  without  cause  received 
great  hope  that  you  will  so  moderate  all  things  in  this  matter 
also,  that  you  will  much  more  seek  for  the  praise  of  goodness  and 
courtesy  in  us,  who  are  most  desirous  of  your  safety  and  honour,  as 
we  have  indeed  testified,  and  do  from  the  bottom  of  our  hearts 
desire  yet  farther  to  testify.  For  we  have  dealt  so  moderately  in  all 
points,  that  we  have  made  it  evident  enough  to  all  good  men,  that  it 
was  never  in  our  mind  to  hurt  any  man,  or  deceitfully  to  increase 
our  commodities  by  the  discommodities  of  other  men.  Indeed  we 
have  sustained  dangers  for  this  cause,  and  spent  exceeding  much  : 
but  we  have  not  gained,  no,  not  so  much  as  a  little  thereby,  this  one 
thing  excepted ;  that,  being  better  instructed  touching  the  goodness 
of  God  shewed  unto  us  through  Christ,  we  have  begun,  by  the  grace 
of  God,  to  hope  better  of  those  things  which  are  to  come  :  and  of 
that  we  do  by  right  make  so  great  account,  that  we  do  not  think 
that  we  either  have  done  or  suffered  any  thing  as  yet  worthv  thereof, 
seeing  that  it  is  an  inestimable  thing,  and  to  be  preferred  above  all 
things  which  are  in  heaven  or  in  earth.  We  have  been  so  far  from 
impairing  the  riches  of  ecclesiastical  men,  that,  when  the  husbandmen 
were  in  an  uproar,  we,  to  our  great  costs  and  dangers,  defended 
them  to  their  uses.  The  Gospel  of  our  Lord  Jesus  Christ  (as 
surely  as  we  would  that  He  should  love  us)  is  the  only  thing  that 
enforceth  us,  and  hath  caused  us  to  do  all  these  things,  which  we 
seem  to  have  altered. 

Therefore  let  it  please  your  sacred  majesty  rather  to  follow  the 
examples  of  these  most  mighty,  and  indeed  happy  emperors,  Con- 
stantine,  Jovinian,  Theodosius,  and  such  like,  who  both  by  doctrine 
daily  taught  in  all  meekness  by  most  holy  and  vigilant  bishops,  and 
also  by  Councils  lawfully  assembled,  and  by  a  wise  discussing  of  all 
things,  did  deal  with  them  that  erred,  and  assayed  all  means  to  bring 
them  again  into  the  way,  before  that  they  would  determine  any 
thing  more  sharply  against  them ;  than  to  follow  those,  who,  it  is 
certain,  had  such  counsellers  as  were  most  unlike  to  those  ancient 
and  holy  fathers  indeed,  and  received  an  event  nothing  answerable  to 
the  godliness  of  those  fathers.  From  consideration  whereof  let  not 
your  sacred  majesty  be  withdrawn  unto  this,  that  the  chiefest  matters, 

2  K 


498  THE    NINETEENTH     SECTION. 

which  ai'e  now  in  controversy,  were  decided  long  since,  and  chiefly 
in  the  Council  held  at  Constance :  especially  since  you  may  see, 
that  of  those  innumerable  (no  less  holy  than  necessary)  decrees  of  the 
former  Councils,  there  is  not  so  much  as  the  least  point  observed  of 
our  ecclesiastical  men  ;  and  that  they  have  so  degenerated  in  all 
things,  that  no  man  which  is  but  endued  with  common  sense,  doth 
not  cry  out,  that  there  is  need  of  a  Council,  to  restore  religion,  and 
the  holiness  of  the  ecclesiastical  order.  But  if  that  doth  like  them 
so  well  which  was  decreed  at  Constance,  how  cometh  it  to  pass,  that 
by  no  means  at  all  that  decree  ever  since  took  place,  that  Christian 
Councils  should  be  assembled  every  tenth  year  ?  the  which  thing 
was  at  that  time  decreed.  For  by  this  mean  much  godliness  and 
faith  might  either  be  recovered  or  preserved. 

But  who  is  he  that  will  not  confess,  that  so  often  as  the  disease 
waxeth  fresh,  so  often  the  remedy  is  to  be  used  ;  and  that  they  which 
have  the  truth  indeed,  do  never  think  it  much,  both  that  good  men 
should  teach  it,  and  also  defend  it  against  the  evil  sort,  where  any 
fruit  thereof  may  be  hoped  for  ?  Now  whenas  so  many  thousand 
are  so  miserably  entangled  in  the  opinions  of  our  religion,  who  can 
deny  that  there  is  hope  of  most  plentiful  fruit ;  and  such  a  hope  as 
hath  justly  enforced  all  those  that  are  governed  by  the  Spirit  of  Christ, 
that,  omitting  all  other  things  whatsoever,  contemning  all  kind  of 
labour  and  cost,  they  should  give  themselves  wholly  to  this  one  thing, 
that  the  doctrine  of  Christ,  which  is  the  mother  of  all  righteousness 
and  salvation,  may  be  worthily  considered,  purged  from  all  errors, 
and  offered  in  its  natural  beauty  to  all  those  that  love  godliness  and 
the  true  worship  of  God :  to  the  end  that  a  sacred  peace,  and  such 
as  may  be  firm  for  ever,  and  the  true  tranquillity  of  all  things, 
may  be  restored  and  confirmed  to  the  sheep  of  Christ,  for  whom  He 
hath  shed  his  blood,  and  which  ai-e  now  too  much  troubled  and 
wavering  }  The  which  peace  can  by  no  other  means,  as  we  have  said, 
be  restored  and  confirmed  unto  them ;  as  being  certain  that  in  other 
things  they  are  in  some  sort  to  yield  or  to  give  place,  but  that  in 
the  matter  of  godliness  they  are  so  to  stick  and  bend  themselves  to 
the  word  of  God,  that,  if  they  had  a  thousand  lives,  they  should  offer 
them  to  be  tormented,  rather  than  yield  one  jot,  or  the  least  point, 
which  they  are  persuaded  to  be  the  word  of  God.  Now,  if  one  only 
soul  be  of  more  value  than  the  whole  world,  what  ought  we  to  do 
or  the  salvation  of  many  thousands  ?  seeing,  forsooth,  we  are  allured 
by  so  great  a  hope,  both  on  this  account,  that  they  which  are  accused 
to  your  sacred  majesty  of  error,  do  desire  nothing  else  but  that  they 


OF    THE    CIVIL    MAGISTRATE.  499 

may  be  taught,  and  have  wholly  addicted  themselves  to  the  holy 
scriptures,  which  are  fully  sufficient  to  confute  every  error ;  and 
also  upon  this,  that  Christ  our  Saviour  hath  made  so  large  a  promise, 
that  where  even  two  or  three  be  gathered  together  in  his  name, 
there  He  will  be  in  the  midst  of  them,  and  grant  unto  them  any 
thing  whereupon  they  shall  agree.     Matt,  xviii.  19,  20. 

These  things,  most  godly  emperor,  we  do  here  rehearse  for  no 
other  cause,  than  to  shew  ourselves  obedient  to  your  sacred  majesty, 
which  would  have  us  also  to  declare  what  is  our  judgment  concerning 
the  reforming  of  religion.  For  otherwise  we  have  good  hope,  that 
your  sacred  majesty  hath  of  late  very  well  considered,  and  doth 
sufficiently  perceive,  what  necessity  doth  enforce  us  thereunto,  what 
fruit  doth  allure  us,  and  to  conclude,  how  worthy  a  thing  this  is  for 
your  sacred  majesty,  (which  is  so  much  praised  for  religion  and 
clemency,)  that  all  the  best-learned  and  most  godly  men  being  called 
together,  they  may  find  out  of  the  divine  scriptures,  what  is  to  be 
thought  of  every  point  of  doctrine  which  is  at  this  time  in  con- 
troversy, and  then  that  it  be  expounded  by  fit  ministers  of  Christ, 
with  all  meekness  and  faithfulness,  to  them  which  are  thought  to  be 
detained  in  errors.  Notwithstanding,  herewithal  it  is  to  be  feared, 
that  there  will  not  be  men  wanting,  who  will  do  their  endeavour  to 
withdraw  your  sacred  majesty  from  this  :  unto  these  men  it  seemed 
good  to  us  in  this  sort  to  make  answer  (as  it  were)  before  your  sacred 
majesty.  Let  it  please  your  sacred  majesty,  (according  to  your 
most  excellent  clemency,  for  which  you  are  renov?iied,)  to  take  and 
interpret  in  good  part,  both  this  same,  and  all  other  things  which  we 
have  here  expounded  and  confessed,  for  no  other  respect,  than  to 
defend  the  glory  of  Christ  Jesus  our  God,  as  our  duty  requireth, 
and,  as  it  is  meet  we  should,  to  obey  your  sacred  majesty ;  and  to 
account  us  among  those,  who  truly  do  from  our  hearts  desire  to 
shew  ourselves  no  less  obedient  and  addicted  to  your  majesty  in  all 
humble  subjection,  than  were  our  forefathers,  being  ready  in  this 
point,  so  far  as  is  lawful,  to  spend  both  our  goods  and  our  lives. 
The  King  of  glory,  Jesus  Christ,  grant  unto  your  sacred  majesty, 
both  in  this  and  in  all  other  matters,  to  do  all  things  to  His  glory ; 
and  preserve  it  long,  and  advance  it  happily  both  in  health  and  in 
flourishing  estate,  to  the  safety  of  all  Christendom  !  Amen. 

THE   END  OF  THE    HARMONY. 


Now    UNTO    THE    KlXG    EVERLASTING,    IMMOKTAL,    IN- 
VISIBLE,  UNTO    God    only   wise,  be    honour    and   glory 

FOR    ever    and    ever.       A  MEN. 


APPENDIX. 


I.   CHURCH  OF  ENGLAND. 


ARTICLES 

Agreed  upon  hy  the  Archbishops  and  Bishops  of  both  Provinces, 
and  the  whole  Clergy,  in  the  Convocation  liolden  at  London,  in 
the  year  1562, /or  the  avoiding  of  Diversities  of  Opinions,  and 
for  the  establishing  Consent  touching  true  Religion. 

HIS    MAJESTY'S    DECLARATION. 

Being  by  God's  ordinance,  according  to  our  just  title.  Defender 
of  the  Faith,  and  Supreme  Governor  of  the  Church,  within  these 
our  dominions,  we  hold  it  most  agreeable  to  this  our  kingly  office, 
and  our  own  religious  zeal,  to  conserve  and  maintain  the  Church 
committed  to  our  charge,  in  the  unity  of  true  religion,  and  in  the 
bond  of  peace ;  and  not  to  suffer  unnecessary  disputations,  alterca- 
tions, or  questions  to  be  raised,  which  may  nourish  faction  both  in 
the  Church  and  Commonwealth.  We  have  therefore,  upon  mature 
deliberation,  and  with  the  advice  of  so  many  of  our  Bishops  as 
might  conveniently  be  called  together,  thought  fit  to  make  this 
Declaration  following  : — 

That  the  Articles  of  the  Church  of  England  (which  have  been 
allowed  and  authorized  heretofore,  and  which  our  clergy  generally 
have  subscribed  unto)  do  contain  the  true  doctrine  of  the  Church 
of  England,  agreeable  to  God's  word  :  which  we  do  therefore 
ratify  and  confirm,  requiring  all  our  loving  subjects  to  continue 
in  the  uniform  profession  thereof,  and  prohibiting  the  least  difi"erence 
from  the  said  Articles ;  which  to  that  end  we  command  to  be  now 
printed,  and  this  our  Declaration  to  be  published  therewith. 

That  we  are  Supreme  Governor  of  the  Church  of  England :  and 
that  if  any  difference  arise  about  the  external  policy,  concerning 
the  Injunctions,  Canons,  and  other  Constitutions  whatsoever  thereto 
belonging,  the  Clergy  in  their  Convocation  is  to  order  and  settle 
them,  having  first  obtained  leave  under  our  Broad  Seal  so  to  do. 


504  APPENDIX. 

and  we  approving  their  said  ordinances  and  constitutions ;  pro- 
viding that  none  be  made  contrary  to  the  laws  and  customs  of  the 
land. 

That  out  of  our  princely  care,  that  the  Churchmen  may  do  the 
work  which  is  proper  unto  them,  the  Bishops  and  Clergv,  from  time 
to  time,  in  Convocation,  upon  their  humble  desire,  shall  have  license 
under  our  Broad  Seal  to  deliberate  of,  and  to  do,  all  such  things, 
as,  being  made  plain  by  them,  and  assented  unto  by  us,  shall  con- 
cern the  settled  continuance  of  the  doctrine  and  discipline  of  the 
Church  of  England  now  established ;  from  which  we  will  not  endure 
any  varying  or  departing  in  the  least  degree. 

That,  for  the  present,  though  some  differences  have  been  ill  raised, 
yet  we  take  comfort  in  this,  that  all  Clergymen  within  our  realm 
have  always  most  willingly  subscribed  to  the  Articles  established ; 
which  is  an  argument  to  us,  that  they  all  agree  in  the  true,  usual, 
literal  meaning  of  the  said  Articles  :  and  that  even  in  those  curious 
points,  in  which  the  present  differences  lie,  men  of  all  sorts  take  the 
Articles  of  the  Church  of  England  to  be  for  them ;  which  is  an 
argument,  again,  that  none  of  them  intend  any  desertion  of  the 
Articles  established. 

That  therefore  in  these  both  curious  and  unhappy  differences, 
which  have  for  so  many  hundred  years,  in  different  times  and  places, 
exercised  the  Church  of  Christ,  we  will  that  all  further  curious 
search  be  laid  aside,  and  these  disputes  shut  up  in  God's  promises, 
as  they  be  generally  set  forth  to  us  in  the  holy  Scriptures,  and 
the  general  meaning  of  the  Articles  of  the  Church  of  England 
according  to  them  :  and  that  no  man  hereafter  shall  either  print 
or  preach  to  draw  the  Article  aside  any  way,  but  shall  submit  to 
it  in  the  plain  and  full  meaning  thereof ;  and  shall  not  put  his  own 
sense  or  comment  to  be  the  meaning  of  the  Article,  but  shall  take 
it  in  the  literal  and  grammatical  sense. 

That  if  any  public  reader  in  either  of  the  Universities,  or  any 
head  or  master  of  a  College,  or  any  other  person  respectively  in 
either  of  them,  shall  affix  any  new  sense  to  any  Article,  or  shall 
publicly  read,  determine,  or  hold  any  public  disputation,  or  suffer 
any  such  to  be  held  either  way,  in  either  the  Universities,  or  Colleges 
respectively ;  or  if  any  divine  in  the  Universities  shall  preach  or 
print  any  thing  either  way,  other  than  is  already  established  in  Con- 
vocation with  our  royal  assent ;  he  or  they  the  offenders  shall  be 
liable  to  our  displeasure,  and  the  Church's  censure  in  our  Commission 
Ecclesiastical,  as  well  as  any  other  :  and  we  will  see  there  shall  be 
due  execution  upon  them. 


1.    ARTICLES    OF    THE    CHURCH    OF    ENGLAND.  505 


Article  1 .      0/  Faith  in  the  Holy  Trijiity.^ 

There  is  but  one  living  and  true  God,  everlasting,  without  body, 
parts,  or  passions ;  of  infinite  power,  wisdom,  and  goodness ;  the 
maker  and  preserver  of  all  things,  both  visible  and  invisible.  And 
in  unity  of  this  Godhead,  there  be  thi-ee  persons,  of  one  substance, 
power,  and  eternity ;  the  Father,  the  Son,  and  the  Holy  Ghost. 


Article  2.      Of  the  Word,  cr  Son  of  God,  irhich  icas  made  very  Man. 

The  Son,  which  is  the  Word  of  the  Father,  begotten  from  ever- 
lasting of  the  Father,  the  very  and  eternal  God,  of  one  substance 
with  the  Father,  took  man's  nature  in  the  womb  of  the  blessed 
Virgin,  of  her  substance ;  so  that  two  whole  and  perfect  natures, 
that  is  to  say,  the  Godhead  and  manhood,  were  joined  together  in 
one  person,  never  to  be  divided  ;  whereof  is  one  Christ,  very  God, 
and  veiT  man  :  who  truly  suffered,  was  crucified,  dead  and  buried,  to 
reconcile  his  Father  to  us,  and  to  be  a  sacrifice,  not  only  for  original 
guilt,  but  also  for  actual  sins  of  men. 


•  Just  as  a  matter  of  curiosity,  the  first  fifteen  of  the  English  Articles,  as 
revised  and  altered  by  the  Westminster  Assembly  in  1643,  are  here  subjoined, 
—  EnrroR. 

Article  1.     Of  Faith  in  the  Holy  Trinity.  \ 

There  is  but  one  living  and  true  God,  everlasting,  without  body,  parts,  or 
passions;  of  infinite  powei-,  wisdom,  and  goodness;  the  maker  and  preserver 
of  all  things,  both  visible  and  invisible.  And  in  unity  of  this  Godhead,  there 
be  three  persons,  of  one  substance,  power,  and  eternity ;  the  Father,  the  Son, 
and  the  Holy  Ghost. 


Article  2.     Of  the  Word,  or  Son  of  God,  ivhich  was  made  very  Man. 

The  Son,  which  is  the  Word  of  the  Father,  begotten  from  everlasting  of 
the  Father,  the  very  and  eternal  God,  of  one  substance  with  the  Father,  took 
man's  nature  in  the  womb  of  the  blessed  Virgin,  of  her  substance ;  so  that 
two  whole  and  perfect  natures,  that  is  to  say,  the  Godhead  and  the  manhood, 
were  joined  together  in  one  person,  never  to  be  divided;  whereof  is  one  Christ, 
very  God,  and  very  man  :  who  for  our  sakes  truly  suffered  most  grievous  tor- 
ments in  his  soul  from  God  ;  was  crucified,  dead  and  buried,  to  reconcile  his 
Father  to  us,  and  to  be  a  sacrifice,  not  only  for  original  guilt,  but  also  for 
actual  sins  of  men. 


506  APPENDIX. 


Article  3.      0/  the  going  down  of  Christ  into  Hell. 

As  Christ  died  for  us,  and  was  buried  ;  so  also  is  it  to  be  believed, 
that  he  went  down  into  hell. 

Article  4.      Of  the  Resurrection  of  Christ. 

Christ  did  truly  rise  again  from  death,  and  took  again  his  body, 
with  fleshj  bones,  and  all  things  appertaining  to  the  perfection  of 
man's  nature,  wherewith  he  ascended  into  heaven,  and  there  sitteth, 
until  he  return  to  judge  all  men  at  the  last  day. 

Article  5.     Of  the  Holy  Ghost. 

The  Holy  Ghost,  proceeding  from  the  Father  and  Son,  is  of  one 
substance,  majesty,  and  glory  with  the  Father  and  the  Son,  very 
and  eternal  God. 

Article  6.     Of  the  Sufficiency  of  the  Holy  Scriptures  for  Salvation. 
Holy  Scripture  containeth  all  things  necessary  to  salvation  :   so 


Article  3. 

As  Christ  died  for  us,  and  was  buried,  so  it  is  to  be  believed  that  be  con- 
tinued in  the  state  of  the  dead,  and  under  the  power  and  dominion  of  death, 
from  the  time  of  his  death  and  burial  until  his  resurrection ;  which  hath  been 
otherwise  expressed  thus  :  — He  went  down  into  hell. 

Article  4.     Of  the  Resurrection  of  Christ. 

Christ  did  truly  rise  again  from  death,  and  took  again  his  body,  with  flesh, 
bones,  and  all  things  appertaining  to  the  perfection  of  man's  nature,  where- 
with he  ascended  into  heaven,  and  there  sitteth,  until  he  return  to  judge  all 
men,  at  the  general  resurrection  of  the  body,  at  the  last  day. 

Article  5.     Of  the  Holy  Ghost. 

The  Holy  Ghost  is  very  and  eternal  God,  of  one  substance,  majesty,  and 
glory  with  the  Father  and  the  Son,  proceeding  from  the  Father  and  the  Son. 

Article  6.     Of  the  Sufficiency  of  the  Holy  Scriptures  for  Sulfation. 

Holy  Scripture  containeth  all  things  necessary  to  salvation;  so  that  what- 
soever is  not  read  therein,  nor  may  be  proved  thereby,  is  not  to  be  believed  as 
an  article  of  faith,  or  necessary  to  salvation. 


I.    ARTICLES    OF    THE    CHURCH    OF    ENGLAND. 


507 


that  whatsoever  is  not  read  therein,  nor  may  be  proved  thereby, 
is  not  to  be  required  of  any  man,  that  it  should  be  beheved  as  an 
article  of  the  faith,  or  be  thought  requisite  or  necessary  to  salva- 
tion. In  the  name  of  the  holy  Scripture  we  do  understand  those 
Canonical  books  of  the  Old  and  New  Testament,  of  whose  authority 
was  never  any  doubt  in  the  Church. 

Or  THE  Names  and  Number  of  the  Canonical  Books. 


Genesis. 

Exodus. 

Leviticus. 

Numbers, 

Deuteronomy. 

Joshua. 

Judges. 

Ruth. 

The  1st  Book  of  Samuel. 

The  2nd  Book  of  Samuel. 

The  1st  Book  of  Kings. 

The  2nd  Book  of  King's. 


The  1st  Book  of  Chronicles. 
The  2nd  Book  of  Chronicles. 
The  1st  Book  of  Esdras. 
The  2nd  Book  of  Esdras. 
The  Book  of  Esther. 
The  Book  of  Job. 
The  Psalms. 
The  Proverbs. 

Ecclesiastes  ;  or,  the  Preacher. 
Cantica;   or  Song  of  Solomon. 
Four  Prophets  the  Greater. 
Twelve  Prophets  the  Less. 


And  the  other  books  (as  Hierome  saith)  the  Church  doth  read 
for  example  of  life,  and  instruction  of  manners ;  but  yet  doth  it 
not  apply  them  to  establish  any  doctrine :  such  are  these  fol- 
lowing : — 


The  3rd  Book  of  Esdras. 

The  4th  Book  of  Esdras. 

The  Book  of  Tobias. 

The  Book  of  Judith. 

The  rest  of  the  Book  of  Esther. 

The  Book  of  Wisdom. 

Jesus,  the  Son  of  Sirach. 


Baruch,  the  Prophet. 

The  Song  of  the  Three  Children. 

The  Story  of  Susanna. 

Of  Bel  and  the  Dragon. 

The  Prayer  of  IManasses. 

The  1st  Book  of  Maccabees. 

iThe  2nd  Book  of  Maccabees. 


By  the   name  of  holy  Scripture  we  understand  all  the  Canonical  books  of 
the  Old  and  New  Testament,  which  follow  :  — 


OF   the   old  testament. 
Genesis,  Exodus,  &c. 


508  APPENDIX. 

All  the  books  of  the  New  Testament,  as  they  are  commonly 
received,  we  do  receive,  and  account  them  as  Canonical. 

Article  7.      0/  the  Old  Testament. 

The  Old  Testament  is  not  contrary  to  the  New  ;  for  both  in  the 
Old  and  New  Testament,  everlasting  life  is  offered  to  mankind  by 
Christ,  who  is  the  only  ]\Iediator  between  God  and  man,  being  both 
God  and  man.  Wherefore  they  are  not  to  be  heard,  which  feign 
that  the  old  fathers  did  look  only  for  transitory  promises. 

Although  the  law  given  from  God  by  Moses,  as  touching  cere- 
monies and  rites,  do  not  bind  Christian  men ;  nor  the  civil  precepts 
thereof  ought  of  necessity  to  be  received  in  any  commonwealth  ;  yet, 
notwithstanding,  no  Christian  man  whatsoever  is  free  fi-om  the  obe- 
dience of  the  commandments  which  are  called  moral. 

Article  8.      0/ the  Three  Creeds. 

The  Three  Creeds,  Nice  Creed,  Athanasius's  Creed,  and  that 
which  is  commonly  called  the  Apostles'  Creed,  ought  throughly  to 
be  received  and  believed :  for  they  may  be  proved  by  most  certain 
warrants  of  holy  Scripture. 

OF    THE    NEW    TESTAMENT. 

The  Gospel  of  St.  Matthew,  &c.' 
All  which  books,  as  they  are  commonly  received,  we  do  receive,  and  ac- 
knowledge them  to  be  given  by  the  inspiratiou  of  God ;   and,  in  that  regard, 
to  be  of  most  certain  credit,  and  highest  authority. 

Article  7.     Of  the  Old  Testament. 

The  Old  Testament  is  not  contrary  to  the  New,  in  the  doctrine  contained  in 
them  ;  for  both  in  the  Old  and  New  Testament,  everlasting  life  is  offered  to 
mankind  by  Christ,  who  is  the  only  Jlediator  between  God  and  man,  being 
both  God  and  man.  Wherefore  they  are  not  to  be  heard,  which  feign  that  the 
old  fathers  did  look  only  for  temporary  promises. 

Although  the  law  given  from  God  by  Moses,  as  touching  ceremonies  and 
rites,  do  not  bind  Christians  ;  nor  the  civil  precepts  given  by  Moses,  such  as 
were  peculiarly  fitted  to  the  commonwealth  of  the  Jews,  are  of  necessity  to 
be  received  in  any  commonwealth ;  yet,  notwithstanding,  no  Christian  man 
whatsoever  is  free  from  the  obedience  of  the  commandments  which  are  called 
moral.  By  the  moral  law,  we  understand  all  the  Ten  Commandments  taken 
in  their  full  extent. 

(Article  8.  This  article  appears  to  have  been  passed,  either  as  not  needing, 
or  perhaps  as  not  admitting,  alteration.  For  the  same  reason,  probably,  the 
.3rd  Article  was  not  named. — Editor.) 


I.    ARTrCLF.S    OF    THE    CHItRCU    OF    ENGLAND.  509 

Article  9.      Of  Original  or  Birth  Sin. 

Original  sin  standeth  not  in  the  following  of  Adam  (as  the  Pela- 
gians do  vainly  talk) ;  but  it  is  the  fault  and  corruption  of  the  nature 
of  every  man  that  naturally  is  ingendered  of  the  offspring  of  Adam  : 
whereby  man  is  very  far  gone  from  original  righteousness,  and  is  of 
his  own  nature  inclined  to  evil,  so  that  the  flesh  lusteth  always  con- 
trary to  the  Spirit ;  and  therefore  in  every  person  born  into  this 
world,  it  deserveth  God's  wrath  and  damnation.  And  this  infection 
of  nature  doth  remain,  yea,  in  them  that  are  regenerated ;  whereby 
the  lust  of  the  flesh,  called  in  Greek  tppSvijua  crapKoc,  which  some  do 
expound  the  wisdom,  some  sensuality,  some  the  affection,  some  the 
desire  of  the  flesh,  is  not  subject  to  the  law  of  God.  And  although 
there  is  no  condemnation  for  them  that  believe  and  are  baptized,  yet 
the  apostle  doth  confess,  that  concupiscence  and  lust  hath  of  itself 
the  nature  of  sin.     (Rom.  vii.  17  ;  20.) 

Article  10.     0/  Free  Will. 

The  condition  of  man  after  the  fall  of  Adam  is  such,  that  he 
cannot  turn  and  prepare  himself,  by  his  own  natural  strength  and 
good  works,  to  faith  and  calling  upon  God  :  wherefore  we  have  no 


Article  9.     Of  Original  or  Birth  Sin. 

Original  sin  standeth  not  in  the  following  of  Adam,  as  the  Pelagians  do 
vainly  talk ;  but,  together  with  his  first  sin  imputed,  it  is  the  fault  and  cor- 
ruption of  the  nature  of  every  man  that  naturally  is  propagated  from  Adam  : 
whereby  man  is  wholly  deprived  of  original  righteousness,  and  is  of  his  own 
nature  inclined  only  to  evil.  So  that  the  lust  of  the  flesh,  called  in  the  Greek 
^p6vi]j.ia  aapKOQ,  which  some  do  expound  the  wisdom,  some  sensuality, 
some  the  affection,  some  the  desire  of  the  flesh,  is  not  subject  to  the  law  of 
God  ;  and  therefore  in  every  person  born  into  this  world,  it  deserveth  God's 
wrath  and  damnation.  And  this  infection  of  nature  doth  remain,  yea,  in  them 
that  are  regenerate ;  whereby  the  flesh  lusteth  always  contrary  to  the  Spirit. 
And  although  there  is  no  condemnation  for  them  that  are  regenerate,  and  do 
believe,  yet  the  apostle  doth  confess,  that  concupiscence  and  lust  is  truly  and 
properly  sin.     (Rom.  vii.  17;  20.) 

Article  10.     Of  Free  Will. 

The  condition  of  man  after  the  fall  of  Adam  is  such,  that  he  cannot  turn 
or  prepare  himself,  by  his  own  natural  strength  and  good  works,  to  faith  and 
calling  upon  God  :   wherefore  we  have  no  power  to  do  good  works,  pleasing 


510  APPENDIX. 

power  to  do  good  works,  pleasant  and  acceptable  to  God,  without 
the  grace  of  God  by  Christ  preventing  us  that  we  may  have  a  good 
will,  and  working  with  us  when  we  have  that  good  will. 

Article  11.      Of  the  Justification  of  Man. 

We  are  accounted  righteous  before  God,  only  for  the  merit  of  our 
Lord  and  Saviour  Jesus  Christ,  by  faith,  and  not  for  our  own  works 
or  deservings.  Wherefore,  that  we  are  justified  by  faith  only,  is  a 
most  wholsome  doctrine,  and  very  full  of  comfort;  as  more  largely 
is  expressed  in  the  Homily  of  Justification. 

Article  12.     Of  Good  Works. 

Albeit  that  good  works,  which  are  the  fruits  of  faith,  and  follow 
after  justification,  cannot  put  away  our  sins,  and  endure  the  severity 
of  God's  judgment ;  yet  are  they  pleasing  and  acceptable  to  God  in 
Christ,  and  do  spring  out  necessarily  of  a  true  and  lively  faith, 
insomuch  that  by  them  a  lively  faith  may  be  as  evidently  known  as 
a  tree  discerned  by  the  fruit. 


and  acceptable  to  God,  without  the  grace  of  God  by  Christ  both  preventing 
us  that  we  may  have  a  good  will,  and  working  so  effectually  in  us  as  that  it 
determineth  our  will  to  that  which  is  good,  and  also  working  with  us  when 
we  have  that  will  unto  good. 

Article  11,     Of  the  Justification  of  Man  before  God. 

We  are  justified,  that  is,  we  are  accounted  righteous  before  God,  and  have 
remission  of  sins,  not  for  nor  by  our  own  works  or  deservings,  but  freely  by 
his  grace,  only  for  our  Lord  and  Saviour  Jesus  Christ's  sake,  his  whole 
obedience  and  satisfaction  being  by  God  imputed  unto  us,  and  Christ,  with  his 
righteousness,  being  apprehended  and  rested  on  by  faith  only.  The  doctrine 
of  justification  by  faith  only,  is  a  wholesome  doctrine,  and  very  full  of  comfort : 
notwithstanding  God  doth  not  forgive  them  that  are  impenitent,  and  go  on 
still  in  their  trespasses. 

Article  12.     Of  Good  Works. 

Good  works,  which  are  the  fruits  of  faith,  and  follow  after  justification, 
cannot  put  away  our  sins,  and  endure  the  severity  of  God's  judgment ;  yet 
are  they,  notwithstanding  their  imperfections  in  the  sight  of  God,  pleasing  and 
acceptable  unto  him  in  and  for  Christ,  and  do  spring  out  necessarily  of  a  true 
and  lively  faith,  insomuch  that  by  them  a  lively  faith  may  be  as  evidently 
known,  as  a  tree  discerned  by  the  fruits. 


I.    ARTICLES    OP    THE    CHURCH    OF    ENGLAND.  511 


Article  13.      Of  Works  before  Justificatio7i. 

Works  done  before  the  grace  of  Christ,  and  the  inspiration  of  his 
Spirit,  are  not  pleasant  to  God,  forasmuch  as  they  spring  not  of 
faith  in  Jesus  Christ :  neither  do  they  make  men  meet  to  receive 
grace,  or  (as  the  school-authors  say)  deserve  grace  of  congruity ; 
yea,  rather,  for  that  they  are  not  done  as  God  hath  v?illed  and  com- 
manded them  to  be  done,  we  doubt  not  but  they  have  the  nature  of 
sin. 

Article  14.      Of  Works  of  Supererogation. 

Voluntary  works  besides,  over  and  above  God's  commandments, 
which  they  call  works  of  supererogation,  cannot  be  taught  without 
an'ogancy  and  impiety.  For  by  thera  men  do  declare  that  they  do 
not  only  render  unto  God  as  much  as  they  are  bound  to  do,  but  that 
they  do  more  for  his  sake  than  of  bounden  duty  is  required : 
whereas  Christ  saith  plainly,  "When  ye  have  done  all  that  are  com- 
manded to  you,  say,  We  are  unprofitable  servants."  (Luke  xvii.  10.) 

Article  15.      Of  Christ  alone  idthout  Sin. 

Christ,  in  the  truth  of  our  nature,  was  made  like  unto  us  in  all 
things,  sin  only  except ;  from  which  he  was  clearly  void,  both  in  his 

Article  13.     Of  Works  before  Justification. 

Works  done  before  justification  by  Christ,  and  regeneration  by  his  Spirit, 
are  not  pleasing  unto  God,  forasmuch  as  they  spring  not  of  faith  in  Jesus 
Christ :  neither  do  they  make  men  meet  to  receive  grace,  or  (as  the  school- 
authors  say)  deserve  grace  of  congruity  ;  yea,  rather,  for  that  they  are  not  done 
as  God  hath  willed  and  commanded  them  to  be  done,  they  are  sinful. 

Article  14.     Of  Works  of  Supererogation. 

Voluntary  works  besides,  over  and  above  God's  commandments,  which  they 
call  works  of  supererogation,  cannot  be  taught  without  arrogancy  and  impiety. 
For  by  them  men  do  declare  that  they  do  not  only  render  unto  God  as  much  as 
they  are  bound  to  do,  but  that  they  do  more  for  bis  sake  than  of  bounden 
duty  is  required;  whereas  Christ  saith  plainly,  "  When  ye  have  done  all  those 
things  that  are  commanded  you,  say,  We  are  unprofitable  servants,  we  have 
done  that  which  was  our  duty  to  do."    (Luke  xvii.  10.) 

Article  15.     Of  Christ  alone  without  Sin. 

Christ,-  in  the  truth  of  our  nature,  was  made  like  unto  us  in  all  things,  sin 
only  excepted ;    from  which  he  was  clearly  void,  both  in  his  tiesh  and  in  bis 


512  APPENDIX. 

flesh  and  in  his  spirit.  He  came  to  be  a  Lamb  without  spot,  who, 
by  sacrifice  of  himself  once  made,  should  take  away  the  sins  of  the 
world  :  and  sin  (as  St.  John  saith,  1  John  iii.  5.)  was  not  in  him. 
But  all  we  the  rest  (although  baptized  and  born  again  in  Christ, 
yet)  offend  in  many  things  ;  and  if  we  say  we  have  no  sin,  we 
deceive  ourselves,  and  the  truth  is  not  in  us. 

Article  16.      Of  Sin  after  Baptism. 

Not  every  deadly  sin  willingly  committed  after  baptism  is  sin 
ao-ainst  the  Holy  Ghost,  and  unpardonable.  Wherefore  the  grant 
of  repentance  is  not  to  be  denied  to  such  as  fall  into  sin  after  baptism. 
After  we  have  received  the  Holy  Ghost,  we  may  depart  from  grace 
given,  and  fall  into  sin,  and  by  the  grace  of  God  we  may  arise 
again,  and  amend  our  lives.  And  therefore  they  are  to  be  con- 
demned, which  say,  they  can  no  more  sin  as  long  as  they  live  here, 
or  deny  the  place  of  forgiveness  to  such  as  truly  repent. 

Article  11 .     Of  Predestination  and  Election, 

Predestination  to  life  is  the  everlasting  purpose  of  God,  whereby 
(before  the  foundations  of  the  world  were  laid)  he  hath  constantly 
decreed  by  his  counsel,  secret  to  us,  to  deliver  from  curse  and  damna- 
tion those  whom  he  hath  chosen  in  Christ  out  of  mankind,  and  to 
bring  them  by  Christ  to  everlasting  salvation,  as  vessels  made  to 
honour.  "Wherefore  they  which  be  endued  with  so  excellent  a 
benefit  of  God,  be  called  according  to  God's  purpose  by  his  Spirit 
working  in  due  season :  they  through  grace  obey  the  calling  :  they 
be  justified  freely  :  they  be  made  sons  of  God  by  adoption  :  they  be 
made  like  the  image  of  his  only-begotten  Son,  Jesus  Christ :  they 
walk  religiously  in  good  works  :  and  at  length,  by  God's  mercy,  they 
attain  to  everlasting  felicity. 

As  the  godly  consideration  of  predestination,  and  our  election  in 
Christ,  is  full  of  sweet,  pleasant,  and  unspeakable  comfort  to  godly 
persons,  and  such  as  feel  in  themselves  the  working  of  the  Spirit  of 


spirit.  He  came  to  be  tte  Lamb  without  spot,  who,  by  sacrifice  of  himself  once 
made,  should  take  away  the  sins  of  the  wojld:  and  sin,  (as  St.  John  saith 
1  John  iii.  5.)  was  not  in  Him.  But  all  we  the  rest,  although  baptized  and 
regenerate,  yet  offend  in  many  things ;  and  if  we  say  we  have  no  sin,  we 
deceive  ourielves,  and  the  truth  is  not  in  us. 


I.    ARTICLES    OF    THE    CHURCH    OF    ENGLAND.  513 

Christ,  mortifying  the  works  of  the  flesh,  and  their  earthly  members, 
and  drawing  up  their  mind  to  high  and  heavenly  things,  (as  well 
because  it  doth  greatly  establish  and  confirm  their  faith  of  eternal 
salvation  to  be  enjoyed  through  Christ,  as  because  it  doth  fervently 
kindle  their  love  towards  God :)  so,  for  curious  and  carnal  persons, 
lacking  the  Spirit  of  Christ,  to  have  continually  before  their  eyes  the 
sentence  of  God's  predestination,  is  a  most  dangerous  downfall, 
whereby  the  devil  doth  thrust  them  either  into  desperation,  or  into 
wretchlessness  of  most  tmclean  liNing,  no  less  perilous  than  des- 
peration. 

Furthermore,  we  must  receive  God's  promises  in  such  wise  as  they 
be  generally  set  forth  to  us  in  holy  Scripture.  And  in  our  doings, 
that  will  of  God  is  to  be  followed,  which  we  have  expressly  declared 
unto  us  in  the  word  of  God. 

Article  18.     0/  obtaining  eternal  Salvation  only  by  the  Name  of  Christ. 

They  also  are  to  be  had  accursed,  that  presume  to  say,  that  every 
man  shall  be  saved  by  the  law  or  sect  which  he  professeth,  so  that  he 
be  diligent  to  frame  his  life  according  to  that  law,  and  the  light  of 
nature.  For  holy  Scripture  doth  set  out  unto  us  only  the  name  of 
Jesus  Christ,  whereby  men  must  be  saved. 

Article  19.     Of  the  Church. 

The  visible  Church  of  Christ  is  a  congregation  of  faithful  men,  in 
the  which  the  pure  word  of  God  is  preached,  and  the  sacraments  be 
duly  ministered  according  to  Christ's  ordinance,  in  all  those  things 
that  of  necessity  are  requisite  to  the  same. 

As  the  Church  of  Hierusalem,  Alexandria,  and  Antioch,  have 
erred,  so  also  the  Church  of  Rome  hath  erred,  not  only  in  their  living 
and  manner  of  ceremonies,  but  also  in  matters  of  faith. 

Article  20.     Of  the  Authority  of  the  Church. 

The  Church  hath  power  to  decree  rites  or  ceremonies,  and  authority 
in  controversies  of  faith  :  and  yet  it  is  not  lawful  for  the  Church  to 
ordain  any  thing  that  is  contrary  to  God's  word  written,  neither  may 
it  so  expound  one  place  in  Scripture,  that  it  be  repugnant  to  another. 
Wherefore,  although  the  Church  be  a  witness  and  a  keeper  of  holy 
writ,  yet,  as  it  ought  not  to  decree  any  thing  against  the  same,  so 

2  L 


514  APPENDIX. 

besides  the  same  ought  it  not  to  enforce  any  thing  to  be  beheved  fox- 
necessity  of  salvation. 

Article  21.     Of  the  Authority  of  General  Councils. 

General  councils  may  not  be  gathered  together  without  the  com- 
mandment and  will  of  princes.  And  when  they  be  gathered  together 
(forasmuch  as  they  be  an  assembly  of  men,  whereof  all  be  not 
governed  with  the  Spirit  and  word  of  God),  they  may  err,  and 
sometimes  have  erred,  even  in  things  pertaining  unto  God.  Where- 
fore things  ordained  by  them  as  necessary  to  salvation,  have  neither 
strength  nor  authority,  unless  it  may  be  declared  that  they  be  taken 
out  of  holy  Scripture. 

Article  22.      Of  Purgatory. 

The  Romish  doctrine  concerning  purgatory,  pardons,  worshipping, 
and  adoration,  as  well  of  images  as  of  relics,  and  also  invocation 
of  saints,  is  a  fond  thing,  vainly  invented,  and  grounded  upon 
no  warranty  of  Scripture,  but  rather  repugnant  to  the  word  of 
God. 

Article  23.     Of  Ministering  in  the  Congregation. 

It  is  not  lawful  for  any  man  to  take  upon  him  the  office  of  public 
preaching,  or  ministering  the  sacraments  in  the  congregation,  before 
he  be  lawfully  called  and  sent  to  execute  the  same.  And  those  we 
ought  to  judge  lawfully  called  and  sent,  which  be  chosen  and  called 
to  this  work  by  men  who  have  public  authority  given  unto  them 
in  the  congregation,  to  call  and  send  ministers  into  the  Lord's 
vineyard. 

Article  24.     Of  Speaking  in  the  Congregation  in  such  a  Tongue  as  the 
People  undei'standeth. 

It  is  a  thing  plainly  repugnant  to  the  word  of  God,  and  the 
custom  of  the  primitive  Church,  to  have  public  prayer  in  the  Church , 
or  to  minister  the  sacraments,  in  a  tongue  not  understanded  of  the 
people. 

Article  25.     Of  the  Sacraments. 

Sacraments,  ordained  of  Christ,  be  not  only  badges  or  tokens  of 
Christian  men's  profession;  but  rather  they  be  certain  sure  witnesses. 


I.    ARTICLES    OF    THE    CHURCH    OF    ENGLAND.  515 

and  effectual  signs,  of  grace  and  God's  good  will  towards  us,  by  the 
which  he  doth  work  invisibly  in  us,  and  doth  not  only  quicken,  but 
also  strengthen  and  confirm,  our  faith  in  him. 

There  are  two  Sacraments  ordained  of  Christ  our  Lord  in  the 
Gospel ;   that  is  to  say.  Baptism,  and  the  Supper  of  the  Lord. 

Those  five  commonly  called  Sacraments  (that  is  to  say,  Confirma- 
tion, Penance,  Orders,  Matrimony,  and  Extreme  Unction)  are  not  to 
be  counted  for  Sacraments  of  the  Gospel,  being  such  as  have  grown 
partly  of  the  corrupt  following  of  the  Apostles,  partly  are  states  of 
life  allowed  by  the  Scriptures,  but  yet  have  not  like  nature  of  Sacra- 
ments with  Baptism  and  the  Lord's  Supper,  for  that  they  have  not 
any  visible  sign  or  ceremony  ordained  of  God. 

The  Sacraments  were  not  ordained  of  Christ  to  be  gazed  upon,  or 
to  be  carried  about,  but  that  we  should  duly  use  them.  And  in  such 
only  as  worthily  receive  the  same,  they  have  a  wholesome  effect  or 
operation  :  but  they  that  receive  them  unworthily,  purchase  to  them- 
selves damnation,  as  St.  Paul  saith.     (1  Cor.  xi.  27  —  29.) 

Article  26.      Of  the  Unworthiness  of  the  Ministers,  which  hinders  not 
the  Effect  of  the  Sacraments. 

Although  in  the  visible  Church  the  evil  be  ever  mingled  with  the 
good,  and  sometime  the  evil  have  chief  authority  in  the  ministration 
of  the  word  and  Sacraments  ;  yet  forasmuch  as  they  do  not  the  same 
in  their  own  name,  but  in  Christ's,  and  do  minister  by  his  commission 
and  authority,  we  may  use  their  ministry,  both  in  hearing  the  word 
of  God,  and  in  receiving  of  the  Sacraments.  Neither  is  the  effect  of 
Christ's  ordinance  taken  away  by  their  wickedness,  nor  the  grace  of 
God's  gifts  diminished  from  such  as  by  faith  and  rightly  do  receive 
the  Sacraments  ministered  unto  them,  which  be  effectual,  because  of 
Christ's  institution  and  promise,  although  they  be  ministered  by  evil 
men. 

Nevertheless,  it  appertaineth  to  the  discipline  of  the  Church,  that 
inquiry  be  made  of  evil  ministers,  and  that  they  be  accused  by  those 
that  have  knowledge  of  their  offences,  and  finally,  being  found  guilty, 
by  just  judgment  be  deposed. 

Article  27.     Of  Baptism. 

Baptism  is  not  only  a  sign  of  profession,  and  mark  of  difference, 
whereby   Christian   niQn   are   discerned    from    others   that   be   not 

2  L  2 


516  APPENDIX. 

christened  :  but  it  is  also  a  sign  of  regeneration,  or  new  birth ; 
whereby,  as  by  an  insti'ument,  they  that  receive  Baptism  rightly,  are 
grafted  into  the  Church ;  the  promises  of  the  forgiveness  of  sin,  and 
of  our  adoption  to  be  the  sons  of  God  by  the  Holy  Ghost,  are  visibly 
signed  and  sealed ;  faith  is  confirmed,  and  grace  increased,  by  virtue 
of  prayer  unto  God.  The  baptism  of  young  children  is  in  any  wise 
to  be  retained  in  the  Church,  as  most  agreeable  with  the  institution 
of  Christ. 

Article  28.     Of  the  Lord's  Supper. 

The  Supper  of  the  Lord  is  not  only  a  sign  of  the  love  that  Christians 
ought  to  have  among  themselves  one  to  another ;  but  rather  it  is  a 
Sacrament  of  our  redemption  by  Christ's  death  :  insomuch  that  to 
such  as  rightly,  worthily,  and  with  faith,  receive  the  same,  the  bread 
which  we  break  is  a  partaking  of  the  body  of  Christ,  and  likewise 
the  cup  of  blessing  is  a  partaking  of  the  blood  of  Christ. 

Transubstantiation  (or  the  change  of  the  substance  of  bread  and 
wine)  in  the  Supper  of  the  Lord,  cannot  be  proved  by  holy  writ : 
but  it  is  repugnant  to  the  plain  words  of  Scripture,  overthroweth  the 
nature  of  a  Sacrament,  and  hath  given  occasion  to  many  super- 
stitions. 

The  body  of  Christ  is  given,  taken,  and  eaten  in  the  Supper,  only 
after  an  heavenly  and  spiritual  manner.  And  the  mean  whereby  the 
body  of  Christ  is  received  and  eaten  in  the  Supper,  is  faith. 

The  Sacrament  of  the  Lord's  Supper  was  not  by  Christ's  ordinance 
reserved,  carried  about,  lifted  up,  or  worshipped. 

Article  29.     Of  the  Wicked,  which  eat  not  the  Body  of  Christ  in  the 
Use  of  the  Lord's  Supper. 

The  wicked,  and  such  as  be  void  of  a  lively  faith,  although  they 
do  carnally  and  visibly  press  with  their  teeth  (as  St.  Augustine  saith) 
the  Sacrament  of  the  body  and  blood  of  Christ,  yet  in  no  wise  are 
they  partakers  of  Christ,  but  rather  to  their  condemnation  do  eat  and 
drink  the  sign  or  sacrament  of  so  great  a  thing. 

Article  30.     Of  both  Kinds. 

The  cup  of  the  Lord  is  not  to  be  denied  to  lay  people  :  for  both 
the  parts  of  the  Lord's  Sacrament,  by  Christ's  ordinance  and  com- 
mandment, ought  to  be  ministered  to  all  Christian  men  alike. 


I.    ARTICLKS    OF    THE    CHURCH     OF    ENGL.iND.  517 

Article  31 .      0/  the  one  Oblation  of  Christ  finished  upon  the  Cross. 

The  offering  of  Christ,  once  made,  is  that  perfect  redemption, 
propitiation,  and  satisfaction  for  all  the  sins  of  the  whole  world, 
both  original  and  actual :  and  there  is  none  other  satisfaction  for  sin 
but  that  alone.  Wherefore  the  sacrifices  of  masses,  in  the  which  it 
was  commonly  said  that  the  priest  did  offer  Christ  for  the  quick  and 
the  dead,  to  have  remission  of  pain  or  guilt,  were  blasphemous  fables, 
and  dangerous  deceits. 

Article  32.     Of  the  Marriage  of  Priests. 

Bishops,  Priests,  and  Deacons  are  not  commanded  by  God's  law, 
either  to  vow  the  estate  of  single  life,  or  to  abstain  from  marriage : 
therefore  it  is  lawful  for  them,  as  for  all  other  Christian  men,  to 
marry  at  their  own  discretion,  as  they  shall  judge  the  same  to  serve 
better  to  godliness. 

Article  33.     Of  Excommunicate  Persons,  how  they  are  to  be  avoided. 

That  person  which  by  open  denunciation  of  the  Church  is  rightly 
cut  off'  from  the  unity  of  the  Church,  and  excommunicated,  ought 
to  be  taken  of  the  whole  multitude  of  the  faithful  as  an  Heathen 
and  Publican,  until  he  be  openly  reconciled  by  penance,  and  received 
into  the  Church  by  a  judge  that  hath  authority  thereunto. 

Article  34.      Of  the  Traditions  of  the  Church. 

It  is  not  necessary  that  traditions  and  ceremonies  be  in  all  places 
one,  or  utterly  like  ;  for  at  all  times  they  have  been  diverse,  and  may 
be  changed  according  to  the  diversity  of  countries,  times,  and  men's 
manners,  so  that  nothing  be  ordained  against  God's  word.  Whoso- 
ever, through  his  private  judgment,  willingly  and  purposely  doth 
openly  break  the  traditions  and  ceremonies  of  the  Church,  which 
be  not  repugnant  to  the  word  of  God,  and  be  ordained  and  approved 
by  common  authority,  ought  to  be  rebuked  openly  (that  other  may 
fear  to  do  the  like),  as  he  that  offendeth  against  the  common  order  of 
the  Church,  and  hurteth  the  authority  of  the  magistrate,  and 
woundeth  the  consciences  of  weak  brethren. 

Every  particular   or  nationtd   Church  hath    authority  to   ordain. 


518  APPENDIX. 

change,  and  abolish   ceremonies  or  rites   of  the  Church,   ordained 
only  by  man's  authority,  so  that  all  things  be  done  to  edifying. 

Article  35.     Of  Homilies. 

The  second  book  of  Homilies,  the  several  titles  whereof  we  have 
joined  under  this  article,  doth  contain  a  godly  and  wholesome  doc- 
trine, and  necessary  for  these  times ;  as  doth  the  former  book  of 
Homilies,  which  were  set  forth  in  the  time  of  Edward  the  Sixth  :  and 
therefore  we  judge  them  to  be  read  in  churches  by  the  ministers, 
diligently  and  distinctly,  that  they  may  be  understood  of  the  people. 

OF    THE    NAMES    OF    THE    HOMILIES. 

1 .  Of  the  right  Use  of  the  Church. 

2.  Against  Peril  of  Idolatry. 

3.  Of  repairing  and  keeping  clean  of  Churches. 

4.  Of  Good  Works;  first,  of  Fasting. 

5.  Against  Gluttony  and  Drunkenness. 

6.  Against  Excess  of  Apparel. 

7.  Of  Prayer. 

8.  Of  the  Place  and  Time  of  Prayer. 

9.  That  Common  Prayers  and  Sacraments  ought  to  be  ministered 

in  a  known  Tongue. 

10.  Of  the  reverent  Estimation  of  God's  Word. 

1 1 .  Of  Alms- doing. 

12.  Of  the  Nativity  of  Christ. 

13.  Of  the  Passion  of  Christ. 

14.  Of  the  Resurrection  of  Christ. 

15.  Of  the  worthy  Receiving  of  the   Sacrament  of  the  Body  and 

Blood  of  Christ. 

16.  Of  the  Gifts  of  the  Holy  Ghost. 

17.  For  the  Rogation  Days. 

18.  Of  the  State  of  Matrimony. 

19.  Of  Repentance. 

20.  Against  Idleness. 

21.  Against  RebeUion. 

Article  36.     Of  Consecration  of  Bishops  and  Ministers. 
The  Book  of  Consecration  of  Archbishops  and  Bishops,  and  Order- 


I.    ARTICLES    OF    THE    CHURCH    OF    ENGLAND.  519 

ing  of  Priests  and  Deacons,  lately  set  forth  in  the  time  of  Edward  the 
Sixth,  and  confirmed  at  the  same  time  by  authority  of  parliament, 
doth  contain  all  things  necessary  to  such  consecration  and  ordering  ; 
neither  hath  it  any  thing  that  of  itself  is  superstitious  and  ungodly. 
And  therefore  whosoever  are  consecrated  or  ordered  according  to  the 
rites  of  that  Book,  since  the  second  year  of  the  forenamed  King 
Edward  unto  this  time,  or  hereafter  shall  be  consecrated  or  ordered 
according  to  the  same  rites,  we  decree  all  such  to  be  rightly,  orderly, 
and  lawfully  consecrated  and  ordered. 

Article  37.     Of  the  Civil  Magistrates. 

The  Queen's  Majesty  hath  the  chief  power  in  this  realm  of 
England,  and  other  her  dominions ;  unto  whom  the  chief  govern- 
ment of  all  estates  of  this  realm,  whether  they  be  ecclesiastical  or 
civil,  in  all  causes  doth  appertain,  and  is  not,  nor  ought  to  be,  subject 
to  any  foreign  jurisdiction. 

Whereas  we  attribute  to  the  Queen's  Majesty  the  chief  govern- 
ment, by  which  titles  we  understand  the  minds  of  some  slanderous 
folks  to  be  offended ;  we  give  not  to  our  princes  the  ministering 
either  of  God's  word  or  of  the  Sacraments,  the  which  thing  the 
Injunctions  also  lately  set  forth  by  Elizabeth  our  Queen,  do  most 
plainly  testify  :  but  that  only  prerogative  which  we  see  to  have  been 
given  always  to  all  godly  princes  in  holy  Scriptures  by  God  himself; 
that  is,  that  they  should  rule  all  estates  and  degrees  committed  to 
their  charge  by  God,  whether  they  be  ecclesiastical  or  temporal,  and 
restrain  with  the  civil  sword  the  stubborn  and  evil  doers. 

The  Bishop  of  Rome  hath  no  jurisdiction  in  this  realm  of 
England. 

The  laws  of  the  realm  may  punish  Christian  men  with  death  for 
heinous  and  grievous  offences. 

Tt  is  lawful  for  Christian  men,  at  the  commandment  of  the  magis- 
strate,  to  wear  weapons,  and  serve  in  the  wars. 

Article  38.     Of  Christian  Men's  Goods,  xvhich  are  not  common. 

The  riches  and  goods  of  Christians  are  not  common,  as  touching 
the  right,  title,  and  possession  of  the  same,  as  certain  Anabaptists  do 
falsely  boast.  Notwithstanding,  every  man  ought,  of  such  things 
as  he  possesseth,  liberally  to  give  alms  to  the  poor,  according 
to  his  abilitv. 


520 


APPENDIX. 


Article  39.     0/  a  Christian  Man's  Oath. 

As  we  confess  that  vain  and  rash  swearing  is  forbidden  Christian 
men  by  our  Lord  Jesus  Christ,  (Matt.  v.  34—37.)  and  James  his 
Apostle;  (James  v.  12.)  so  we  judge  that  Christian  rehgion  doth 
not  prohibit,  but  that  a  man  may  swear  when  the  magistrate  re- 
quu-eth,  in  a  cause  of  faith  and  chai-ity,  so  it  be  done,  according  to 
the  Prophet's  teaching,  (Jer.  v.  1.)  in  justice,  judgment,  and  truth. 


THE    RATIFICATION. 


This  book  of  Articles,  before  rehearsed,  is  again  approved,  and 
allowed  to  be  holden  and  executed  within  the  realm,  by  the  assent 
and  consent  of  our  Sovereign  Lady  Elizabeth,  by  the  grace  of  God. 
Queen,  Defender  of  the  Faith,  &c.  Which  Articles  were  delibe- 
rately read,  and  confirmed  again  by  the  subscription  of  the  hands 
of  the  Archbishop  and  Bishops  of  the  Upper  House,  and  by  the 
subscription  of  the  whole  clergy  of  the  Latter  House,  in  their  Con- 
vocation, in  the  year  of  our  Lord,  1571. 


II.  CHURCH   OF    IRELAND. 


ARTICLES  OF  RELIGION 

Agreed  upon  by  the  Archbishops  and  Bishops^  and  the  rest 
of  the  Clergy  of  Ireland  in  the  Convocation  holden  at  Dublin 
in  the  year  of  our  Lord  God  \Q\o,for  the  avoiding  of  Divcj'si- 
ties  of  Opinions,  and  the  establishing  of  Consent  touching  true 
Religion. 

N.  B.  In  tbese  Articles  are  comprehended,  almost  word  for  word,  the  nine 
Articles  agreed  on  at  Lambeth,  the  20th  of  November,  anno  159j.  This 
mark  •  prefixed  points  at  each  of  them,  and  their  number. 

L   0/  the  Holy  Scripture,  and  the  Three  Creeds. 

(1.)  The  ground  of  our  religion,  and  the  rule  of  faith  and  all 
saving  truth,  is  the  word  of  God,  contained  in  the  holy  Scripture. 

(2.)  By  the  name  of  holy  Scripture  we  understand  all  the  Cano- 
nical books  of  the  Old  and  New  Testament,  \\z  : — 


OF    THE    OLD    TESTAMENT. 


The  five  Books  of  Moses. 

Joshua. 

Judges. 

Ruth. 

The  1st  and  2nd  of  Samuel. 

The  1st  and  2nd  of  Kings. 

The  1st  and  2nd  of  Chro- 

nicies. 
Ezra. 

Nehemiah. 
Esther. 


Job. 

Psalms. 

Proverbs. 

Ecclesiastes. 

The  Song  of  Solomon. 

Isaiah. 

Jeremiah,  his  Prophecy  and 

Lamentations. 
Ezekiel. 
Daniel. 
The  twelve  Less  Prophets. 


522 


APPENDIX. 


OP   THE    NEW    TESTAMENT. 


The  Gospels  according  to 

Matthew. 

Mark. 

Luke. 

John, 
The  Acts  of  the  Apostles. 
The  Epistle  of  Paul  to  the 

Romans. 
Corinthians,  two. 
Galatians. 
Ephesians. 
Philippians. 


Colossians. 
Thessalonians,  two. 
Timothy,  two. 
Titus. 
Philemon. 
Hebrews. 

The  Epistle  of  St.  James. 
St.  Peter,  two. 
St.  John,  three. 
St.  Jude. 

The  Revelation  of  St. 
John. 


All  which  we  acknowledge  to  be  given  by  inspiration  of  God,  and 
in  that  regard  to  be  of  most  certain  credit  and  highest  authority. 

(3.)  The  other  books,  commonly  called  Apocryphal,  did  not  pro- 
ceed from  such  inspiration ;  and  therefore  are  not  of  sufficient 
authority  to  establish  any  point  of  doctrine :  but  the  Church  doth 
read  them  as  books  containing  many  worthy  things,  for  example  of 
life,  and  instruction  of  manners. 


SUCH    ARE    THESE    FOLLOWING 


The  3rd  Book  of  Esdras. 
The  4th  Book  of  Esdras. 
The  Book  of  Tobias. 
The  Book  of  Judith. 
Additions  to  the  Book  of 

Esther. 
The  Book  of  Wisdom. 
The  Book   of  Jesus,  the 

Son  of   Sirach,  called 

Ecclesiasticus. 


Baruch,  with  the  Epistle 

of  Jeremiah. 
The  Song  of  the  Three 

Children. 
Susannah. 

Bell  and  the  Dragon. 
The  Prayer  of  Manasses. 
The  1st  Book  of  Maccabees. 
The  2nd  Book  of  Maccabees. 


(4.)  The  Scriptures  ought  to  be  translated  out  of  the  original 
tongues  into  aU  languages  for  the  common  use  of  all  men  :  neither 
is  any  person  to  be  discouraged  from  reading  the  Bible  in  such  a 
language  as  he  doth  understand,  but  seriously  exhorted  to  read  the 


II.    ARTICLES    OF    THE    CHURCH    OP    IRELAND.  523 

same  with  great  humility  and  reverence,  as  a  special  means  to  bring 
him  to  the  true  knowledge  of  God,  and  of  his  own  duty. 

(5.)  Although  there  he  some  hard  things  in  the  Scripture 
(especially  such  as  have  proper  relation  to  the  times  in  which  they 
w^ere  first  uttered,  and  prophecies  of  things  which  were  afterwards 
to  be  fulfilled,)  yet  all  things  necessary  to  be  known  unto  everlasting 
salvation  are  clearly  delivered  therein ;  and  nothing  of  that  kind 
is  spoken  under  dark  mysteries  in  one  place,  which  is  not  in  other 
places  spoken  more  familiarly  and  plainly,  to  the  capacity  both  of 
learned  and  unlearned. 

(6.)  The  holy  Scriptures  contain  all  things  necessary  to  salvation, 
and  are  able  to  instruct  sufficiently  in  all  points  of  faith  that  we  are 
bound  to  believe,  and  all  good  duties  that  we  are  bound  to  practise. 

(7.j  All,  and  every  the  Articles  contained  in  the  Nicene  Creed, 
the  Creed  of  Athanasius,  and  that  which  is  commonly  called  the 
Apostles'  Creed,  ought  firmly  to  be  received  and  believed  ;  for  they 
may  be  proved  by  most  certain  warrant  of  holy  Scripture. 

2.   Of  Faith  in  the  Holy  Trinity. 

(8.)  There  is  but  one  living  and  true  God,  everlasting,  without 
body,  parts,  or  passions,  of  infinite  power,  wisdom,  and  goodness, 
the  maker  and  preserver  of  all  things,  both  visible  and  invisible. 
And  in  unity  of  this  Godhead,  there  be  three  persons,  of  one  and 
the  same  substance,  power,  and  eternity ;  the  Father,  the  Son,  and 
the  Holy  Ghost. 

(9.)  The  essence  of  the  Father  doth  not  beget  the  essence  of  the 
Son ;  but  the  person  of  the  Father  begetteth  the  person  of  the  Son, 
by  communicating  his  whole  essence  to  the  person  begotten  from 
eternity. 

(10.)  The  Holy  Ghost,  proceeding  from  the  Father  and  the  Son, 
is  of  one  substance,  majesty,  and  glory,  with  the  Father  and  the  Son, 
very  and  eternal  God. 

3.  Of  God's  eternal  Decree  and  Predestination. 

(11.)  God,  from  all  eternity,  did,  by  his  unchangeable  counsel, 
ordain  whatsoever  in  time  should  come  to  pass :  yet  so  as  thereby 
no  violence  is  ofliered  to  the  wiUs  of  the  reasonable  creatures,  and 
neither  the  hberty  nor  the  contingency  of  the  second  causes  is  taken 
away,  but  established  rather. 

*  I.  and  *  in.  (12.)    "  By  the  same  eternal  counsel,  God  hath 


524  APPENDIX. 

predestinated  some  unto  life,  and  reprobated  some  unto  death :  of 
both  which  there  is  a  certain  number,  known  only  to  God,  which 
can  neither  be  increased  nor  diminished." 

(13.)  Predestination  to  life  is  the  everlasting  purpose  of  God, 
whereby,  before  the  foundations  of  the  world  were  laid,  he  hath 
constantly  decreed  in  his  secret  counsel  to  deliver  from  curse  and 
damnation  those  whom  he  hath  chosen  in  Christ  out  of  mankind, 
and  to  bring  them  by  Christ  unto  everlasting  salvation,  as  vessels 
made  to  honour. 

*  II.  (14.)  "  The  cause  moving  God  to  predestinate  unto  life,  is 
not  the  foreseeing  of  faith,  or  perseverance,  or  good  works,  or  of 
any  thing  which  is  in  the  person  predestinated,  but  only  the  good 
pleasure  of  God  himself."  For  all  things  being  ordained  for  the 
manifestation  of  his  glory,  and  his  glory  being  to  appear  both  in 
the  works  of  his  mercy  and  of  his  justice,  it  seemed  good  to  his 
heavenly  wisdom  to  choose  out  a  certain  number,  towards  whom  he 
would  extend  his  undesers'ed  mercy,  leaving  the  rest  to  be  spectacles 
of  his  justice. 

(15.)  Such  as  are  predestinated  unto  life,  be  called  according 
unto  God's  purpose  (his  Spirit  working  in  due  season),  and  through 
grace  they  obey  the  calling,  they  be  justified  freely,  they  be  made 
sons  of  God  by  adoption,  they  be  made  like  the  image  of  his  only- 
begotten  Son  Jesus  Christ,  they  walk  religiously  in  good  works, 
and  at  length  by  God's  mercy  they  attain  to  everlasting  felicity. 
*  IV.  "  But  such  as  are  not  predestinated  to  salvation,  shall  finally 
be  condemned  for  their  sins." 

(16.)  The  godly  consideration  of  predestination  and  our  election 
in  Christ,  is  full  of  sweet,  pleasant,  and  unspeakable  comfort  to 
godly  persons,  and  such  as  feel  in  themselves  the  working  of  the 
Spirit  of  Christ,  mortifying  the  works  of  the  flesh,  and  their  earthly 
members,  and  drawing  up  their  minds  to  high  and  heavenly  things  : 
as  well  because  it  doth  greatly  confirm  and  establish  their  faith  of 
eternal  salvation  to  be  enjoyed  through  Christ,  as  because  it  doth 
fervently  kindle  their  love  towards  God.  And,  on  the  contrary  side, 
for  curious  and  carnal  persons  lacking  the  Spirit  of  Christ,  to  have 
continually  before  their  eyes  the  sentence  of  God's  predestination  is 
very  dangerous. 

(17.)  We  must  receive  God's  promises  in  such  wise  as  they  be 
generally  set  forth  unto  us  in  holy  Scripture  :  and  in  om-  doings, 
that  will  of  God  is  to  be  followed,  which  we  have  expressly  dcclaied 
unto  us  in  the  word  of  God. 


II.    ARTICLES    OP    THE    CHURCH    OF     IRELAND.  525 

4.     Of  the  Creation  and  Government  of  all  things. 

(18.)  In  the  beginning  of  time,  when  no  creature  had  any  being, 
God,  by  his  word  alone,  in  the  space  of  six  days,  created  all  things, 
and  afterwards  by  his  providence  doth  continue,  propagate,  and 
order  them  according  to  his  own  will. 

(19.)  The  principal  creatures  are  angels  and  men. 

(20.)  Of  angels,  some  continued  in  that  holy  state  wherein  they 
were  created,  and  are,  by  God's  grace,  for  ever  established  therein  : 
others  fell  from  the  same,  and  are  reserved  in  chains  of  darkness 
unto  the  judgment  of  the  great  day. 

(21.)  Man  being  at  the  beginning  created  according  to  the  image 
of  God  (which  consisted  especially  in  the  wisdom  of  his  mind,  and  the 
true  holiness  of  his  free-will)  had  the  covenant  of  the  law  engrafted 
in  his  heart ;  whereby  God  did  promise  unto  him  everlasting  life, 
upon  condition  that  he  performed  entire  and  perfect  obedience 
unto  his  commandments,  according  to  that  measure  of  strength 
wherewith  he  was  endued  in  his  creation,  and  threatened  death  unto 
him  if  he  did  not  perform  the  same. 

5.     Of  the  Fall  of  Man,   Original  Sin,  and  the  State  of  Man 
before  Justif  cation. 

(22.)  By  one  man  sin  entered  into  the  world,  and  death  by  sin ; 
and  so  death  went  over  all  men,  forasmuch  as  all  have  sinned. 

(23.)  Original  sin  standeth  not  in  imitation  of  Adam  (as  the 
Pelagians  dream),  but  is  the  fault  and  corruption  of  the  nature  of 
every  person  that  naturally  is  engendered  and  propagated  from 
Adam  :  whereby  it  cometh  to  pass  that  man  is  deprived  of  original 
righteousness,  and  by  nature  is  bent  unto  sin  ;  and  therefore  in 
every  person  born  into  the  world,  it  deserveth  God's  wrath  and 
damnation. 

(24.)  This  corruption  of  nature  doth  remain  even  in  those  that 
are  regenerated ;  whereby  the  flesh  always  lusteth  against  the  Spirit, 
and  cannot  be  made  subject  to  the  law  of  God.  And  howsoever, 
for  Christ's  sake,  there  be  no  condemnation  to  such  as  are  regenerate, 
and  do  believe ;  yet  doth  the  apostle  acknowledge,  that  in  itself  this 
concupiscence  hath  the  nature  of  sin.    (Rom.  vii.  14 — 17.) 

*  IX  (25.)  "  The  condition  of  man  after  the  fall  of  Adam  is  such,  that 
he  cannot  turn,  and  prepare  himself,  by  his  own  natural  strength  and 


526  APPENDIX. 

good  works,  to  faith,  and  calling  upon  God,"  Wherefore  we  have  no 
power  to  do  good  works,  pleasing  and  acceptable  unto  God,  without 
the  grace  of  God  preventing  us,  that  we  may  have  a  good  will,  and 
working  with  us  when  we  have  that  good  will. 

(26.)  Works  done  before  the  grace  of  Christ,  and  the  inspiration 
of  his  Spirit,  are  not  pleasing  unto  God,  forasmuch  as  they  spring 
not  of  faith  in  Jesus  Christ ;  neither  do  they  make  men  meet  to 
receive  grace,  or  (as  the  school-authors  say)  deserve  grace  of  con- 
gruity :  yea,  rather,  for  that  they  are  not  done  in  such  sort  as  God 
hath  willed  and  commanded  them  to  be  done,  we  doubt  not  but  they 
are   sinful. 

(27.)  All  sins  are  not  equal,  but  some  far  more  heinous  than 
others ;  yet  the  very  least  is  of  its  own  nature  mortal,  and,  without 
God's  mercy,  maketh  the  offender  liable  unto  everlasting  damnation. 

(28.)  God  is  not  the  author  of  sin  :  howbeit  he  doth  not  only 
permit,  but  also  by  his  providence  govern  and  order  the  same, 
guiding  it  in  such  sort  by  his  infinite  wisdom,  as  it  turneth  to  the 
manifestation  of  his  own  glory,  and  to  the  good  of  his  elect. 

6.     Of  Christ,  the  Mediator  of  the  Second  Covenant. 

(29.)  The  Son,  which  is  the  Word  of  the  Father,  begotten  from 
everlasting  of  the  Father,  the  true  and  eternal  God,  of  one  substance 
with  the  Father,  took  man's  nature  in  the  womb  of  the  blessed 
Virgin,  of  her  substance  :  so  that  two  whole  and  perfect  natures  (that 
is  to  say,  the  Godhead  and  Manhood)  were  inseparably  joined  in  one 
person,  making  one  Christ,  very  God  and  very  man. 

(30.)  Christ,  in  the  truth  of  our  nature,  was  made  like  unto  us  in 
all  things,  sin  only  excepted,  from  which  he  was  clearly  void,  both 
in  his  life  and  in  his  nature.  He  came  as  a  lamb  without  spot,  to 
take  away  the  sins  of  the  world  by  the  sacrifice  of  himself  once  made ; 
and  sin  (as  St.  John  saith,  John  iii.  5.)  was  not  in  him.  He  fulfilled 
the  law  for  us  perfectly :  for  our  sakes  he  endured  most  grievous 
torments  immediately  in  his  soul,  and  most  painful  sufi'erings  in  his 
body.  He  was  crucified,  and  died,  to  reconcile  his  Father  unto  us,  and 
to  be  a  sacrifice,  not  only  for  original  guilt,  but  also  for  all  our  actual 
transgressions.  He  was  buried,  and  descended  into  hell ;  and  the 
third  day  rose  from  the  dead,  and  took  again  his  body,  with  flesh, 
bones,  and  all  things  appertaining  to  the  perfection  of  man's  nature  ; 
wherewith  he  ascended  into  Heaven,  and  there  sittcth  at  the  right 
hand  of  his  Father,  until  he  return  to  judge  all  men  at  the 
last  day. 


II.  ARTICLES  OF  THE  CHURCH  OF  IRELAND.         527 

7.     Of  the  Communicating  of  the  Grace  of  Christ. 

(31.)  They  are  to  be  condemned,  that  presume  to  say,  that  every 
man  shall  be  saved  by  the  law  or  sect  which  he  professeth,  so  that  he 
be  diligent  to  frame  his  life  according  to  that  law,  and  the  light  of 
nature.  For  holy  Scripture  doth  set  out  unto  us  only  the  name  of 
Jesus  Christ  whereby  men  must  be  saved. 

*VIII.  and  * VII.  (32.)  "  None  can  come  unto  Christ,  unless  it  be 
given  unto  him,  and  unless  the  Father  draw  him.  And  all  men  are 
not  so  drawn  by  the  Father,  that  they  may  come  unto  the  Son  ; 
neither  is  there  such  a  sufficient  measure  of  grace  vouchsafed  unto 
every  man,  whereby  he  is  enabled  to  come  unto  everlasting  life." 

(33.)  All  God's  elect  are  in  their  time  inseparably  united  unto 
Christ,  by  the  effectual  and  vital  influence  of  the  Holy  Ghost, 
derived  from  him,  as  from  the  head,  unto  every  true  member  of  his 
mystical  body.  And  being  thus  made  one  with  Christ,  they  are  truly 
regenerated,  and  made  partakers  of  him  and  all  his  benefits. 

8.     Of  Justification  and  Faith. 

(34.)  We  are  accounted  righteous  before  God,  only  for  the  merit 
of  our  Lord  and  Saviour  Jesus  Christ,  applied  by  faith ;  and 
not  for  our  own  works  or  merits.  And  this  righteousness,  which  we 
so  receive  of  God's  mercy,  and  Christ's  merits,  embraced  by  faith, 
is  taken,  accepted,  and  allowed  of  God,  for  our  perfect  and  fuU 
justification. 

(35.)  Although  this  justification  be  free  unto  us,  yet  it  cometh 
not  so  freely  unto  us,  that  there  is  no  ransom  paid  therefore  at  all. 
God  shewed  his  great  mercy  in  delivering  us  from  our  former 
captivity,  without  requiring  of  any  ransom  to  be  paid,  or  amends  to 
be  made,  on  our  parts  :  which  thing  by  us  had  been  impossible  to  be 
done.  And  whereas  all  the  world  was  not  able,  of  themselves,  to 
pay  any  part  towards  their  ransom,  it  pleased  our  heavenly  Father, 
of  his  infinite  mercy,  without  any  desert  of  ours,  to  provide  for  us 
the  most  precious  merits  of  his  own  Son,  whereby  our  ransom  might 
be  fully  paid,  the  law  fulfilled,  and  his  justice  fully  satisfied.  So  that 
Christ  is  now  the  righteousness  of  all  them  that  truly  believe  in  him. 
He,  for  them,  paid  their  ransom  by  his  death ;  he,  for  them,  fulfilled 
the  law  in  his  life :  that  now,  in  him,  and  by  him,  every  true 
Christian  man  may  be  called  a  fulfiller  of  the  law ;  forasmuch  as  that 
which  our  infirmity  was   not  able  to    effect,    Christ's  justice  hatli 


528  APPENDIX. 

performed.  And  thus  the  justice  and  mercy  of  God  do  embrace 
each  other  :  the  grace  of  God  not  shutting  out  the  justice  of  God 
in  the  matter  of  our  justification,  but  only  shutting  out  the  justice 
of  man  (that  is  to  say,  the  justice  of  our  own  works)  from  being  any 
cause  of  deserving  our  justification. 

(37.)  When  we  say  that  we  are  justified  by  faith  only,  we  do  not 
mean,  that  the  said  justifying  faith  is  alone  in  man,  without  true 
repentance,  hope,  charity,  and  the  fear  of  God ;  (for  such  a  faith  is 
dead,  and  cannot  justify  :)  neither  do  we  mean  that  this  our  act  to 
believe  in  Christ,  or  this  our  faith  in  Christ,  which  is  within  us,  doth 
of  itself  justify  us,  or  deserve  our  justification  unto  us ;  (for  that  were 
to  account  ourselves  to  be  justified  by  the  virtue  or  dignity  of  some- 
thing that  is  within  ourselves :)  but  the  true  understanding  and 
meaning  thereof  is,  that  although  we  hear  God's  word,  and  believe 
it ;  although  we  have  faith,  hope,  charity,  repentance,  and  the  fear 
of  God  within  us,  and  add  never  so  many  good  works  thereimto ; 
yet  we  must  renounce  the  merit  of  all  our  said  virtues,  of  faith,  hope, 
charity,  and  all  our  other  virtues  and  good  deeds  which  we  either 
have  done,  shall  do,  or  can  do,  as  things  that  be  far  too  weak  and 
imperfect,  and  insufficient  to  deserve  remission  of  our  sins,  and  our 
justification  :  and  therefore  we  must  trust  only  in  God's  mercy,  and 
the  merits  of  his  most  dearly  beloved  Son,  our  only  Redeemer, 
Saviour,  and  Justifier,  Jesus  Christ.  Nevertheless,  because  faith  doth 
directly  send  us  to  Christ  for  our  justification,  and  that  by  faith, 
given  us  of  God,  we  embrace  the  promise  of  God's  mercy,  and  the 
remission  of  our  sins,  (which  thing  none  other  of  our  virtues  or  works 
properly  doth ;)  therefore  the  Scripture  useth  to  say,  that  faith 
without  works  (and  the  ancient  fathers  of  the  Church,  to  the  same 
purpose,  that  onli/  faith)  doth  justify  us. 

(37.)  By  justifying  faith,  we  understand  not  only  the  common 
belief  of  the  articles  of  Christian  religion,  and  a  persuasion  of  the 
truth  of  God's  word  in  general,  but  also  a  particular  application  of 
the  gracious  promises  of  the  Gospel,  to  the  comfort  of  our  own  souls  ; 
whereby  we  lay  hold  on  Christ,  with  all  his  benefits,  having  an 
earnest  trust  and  confidence  in  God,  that  he  will  be  merciful  unto  us 
for  his  only  Son's  sake.  *VI.  "  So  that  a  true  believer  may  be  certain, 
by  the  assurance  of  faith,  of  the  forgiveness  of  his  sins,  and  of  his 
everlasting  salvation  by  Christ." 

*V.  (38.)  "A  true,  lively,  justifying  faith,  and  the  sanctifying 
Spirit  of  God,  is  not  extinguished,  nor  vanisheth  away,  in  the  rege- 
nerate, either  finally  or  totally." 


II.     ARTICLES    OF    THE    CHURCH    OF    IRELAND.  529 

9.  Of  Sanctification  and  Good  Works. 

(39.)  All  that  are  justified,  are  likewise  sanctified  :  their  faith  heing 
always  accompanied  with  true  repentance  and  good  works. 

(40.)  Repentance  is  a  gift  of  God,  whereby  a  godly  sorrow  is 
wrought  in  the  heart  of  the  faithful,  for  ofi'ending  God,  their  merciful 
Father,  by  their  former  transgressions,  together  with  a  constant 
resolution  for  the  time  to  come  to  cleave  unto  God,  and  to  lead 
a  new  life. 

(41.)  Albeit  that  good  works,  which  are  the  fruits  of  faith,  and 
follow  after  justification,  cannot  make  satisfaction  for  our  sins,  and 
endure  the  severity  of  God's  judgment ;  yet  are  they  pleasing  to 
God,  and  accepted  of  him  in  Christ,  and  do  spring  from  a  true  and 
lively  faith,  which  by  them  is  to  be  discerned,  as  a  tree  by  the  fruit. 

(42.)  The  works  which  God  would  have  his  people  to  walk  in,  are 
such  as  he  hath  commanded  in  his  holy  Scripture,  and  not  such 
works  as  men  have  devised  out  of  their  own  brain,  of  a  blind  zeal  and 
devotion,  without  the  warrant  of  the  word  of  God. 

(43.)  The  regenerate  cannot  fulfil  the  law  of  God  perfectly  in  this 
life.  For  in  many  things  we  offend  all :  and  if  we  say  that  we  have 
no  sin,  we  deceive  ourselves,  and  the  truth  is  not  in  us. 

(44.)  Not  every  heinous  sin,  willingly  committed  after  baptism,  is 
sin  against  the  Holy  Ghost,  and  unpardonable.  And  therefore  to 
such  as  fall  into  sin  after  baptism,  place  for  repentance  is  not  to  be 
denied. 

(45.)  Voluntary  works  besides,  over  and  above  God's  command- 
ments, which  they  call  works  of  supererogation,  cannot  be  taught 
without  arrogance  and  impiety.  For  by  them  men  do  declare  that 
they  do  not  only  render  unto  God  as  much  as  they  are  bound  to  do, 
but  that  they  do  more  for  his  sake,  than  of  bounden  duty  is  required. 

1 0.    Of  the  Service  of  God. 

(46.)  Our  duty  towards  God  is  to  beHeve  in  him,  to  fear  him,  and 
to  love  him  with  all  our  heart,  with  all  our  mind,  with  all  our 
soul,  and  with  all  our  strength,  to  worship  him  and  to  give  him 
thanks,  to  put  our  whole  trust  in  him,  to  call  upon  him,  to  honour  his 
holy  name  and  his  word,  and  to  serve  him  truly  all  the  days  of  our 
life. 

(47.)  In  all  our  necessities  we  ought  to  have  recourse  unto  God  by 

2  M 


530  APPENDIX. 

prayer  ;  assuring  ourselves,  that  whatsoever  we  ask  of  the  Father  In 
the  name  of  his  Son,  our  only  Mediator  and  Intercessor,  Christ 
Jesus,  and  according  to  his  will,  he  will  undoubtedly  grant  it. 

(48.)  We  ought  to  prepare  our  hearts  before  we  pray,  and  under- 
stand the  things  that  we  ask  when  we  pray  :  that  both  our  hearts 
and  voices  may  together  sound  in  the  ears  of  God's  Majesty. 

(49.)  When  Almighty  God  smiteth  us  with  affliction,  or  some 
great  calamity  hangeth  over  us,  or  any  other  weighty  cause  so 
requireth  ;  it  is  our  duty  to  humble  ourselves  in  fasting,  to  bewail 
our  sins  with  a  sorrowful  heart,  and  to  addict  ourselves  to  earnest 
prayer,  that  it  might  please  God  to  turn  his  wrath  from  us,  or  supply 
us  with  such  graces  as  we  greatly  stand  in  need  of. 

(50.)  Fasting  is  a  withholding  of  meat,  drink,  and  all  natural  food, 
with  other  outward  delights,  from  the  body,  for  the  determined  time 
of  fasting.  As  for  those  abstinences  which  are  appointed  by  public 
order  of  our  State,  for  eating  of  fish  and  forbearing  of  flesh  at  certain 
times  and  days  appointed,  they  are  no  ways  meant  to  be  religious 
fasts,  nor  intended  for  the  maintenance  of  any  superstition  in  the 
choice  of  meats  ;  but  are  grounded  merely  upon  politic  considerations, 
for  provision  of  things  tending  to  the  better  preservation  of  the  com- 
monwealth. 

(51.)  We  must  not  fast  with  this  persuasion  of  mind,  that  our 
fasting  can  bring  us  to  heaven,  or  ascribe  outward  holiness  to  the 
work  wrought.  For  God  alloweth  not  our  fast  for  the  work's  sake 
(which  of  itself  is  a  thing  merely  indifferent),  but  chiefly  respecteth 
the  heart,  how  it  is  affected  therein.  It  is  therefore  requisite,  that 
first,  before  all  things,  we  cleanse  our  hearts  from  sin,  and  then  direct 
our  fast  to  such  ends  as  God  will  allow  to  be  good  :  that  the  flesh 
may  thereby  be  chastised,  the  spirit  may  be  more  fervent  in  prayer, 
and  that  our  fasting  may  be  a  testimony  of  our  humble  submission  to 
God's  Majesty,' when  we  acknowledge  our  sins  unto  him,  and  are 
inwardly  touched  with  sorrowfulness  of  heart,  bewailing  the  same  in 
the  affliction  of  our  bodies. 

(52.)  All  worship  devised  by  man's  fantasy,  besides  or  contrary  to 

the  Scriptures  (as  wandering  on  pilgrimages,  setting  up  of  candles, 

stations  and  jubilees,  pharisaical  sects  and  feigned  religions,  praying 

upon  beads,  and  such  like  superstitions),  hath  not  only  no  promise  of 

eward  in  Scripture,  but  contrariwise  threatnings  and  maledictions. 

(53.)  All  manner  of  expressing  God,  the  Father,  the  Son,  and  the 
Holy  Ghost,  in  an  outward  form,  is  utterly  unlawful ;  as  also  all  other 
images  devised  or  made  by  man  to  the  use  of  religion. 


II.    ARTICLES    OF    THE    CHURCH     OF    IRELAND,  531 

(54.)  All  religious  worship  ought  to  be  given  to  God  alone  :  from 
whom  all  goodness,  health,  and  grace,  ought  to  be  both  asked  and 
looked  for,  as  from  the  very  author  and  giver  of  the  same,  and  from 
none  other. 

(55.)  The  name  of  God  is  to  be  used  with  all  reverence,  and  holy 
respect :  and  therefore  all  vain  and  rash  swearing  is  utterly  to  be 
condemned.  Yet  notwithstanding,  upon  lawful  occasions,  an  oath 
may  be  given,  and  taken,  according  to  the  word  of  God,  in  justice, 
judgment,  and  truth. 

(56.)  The  first  day  of  the  week,  which  is  the  Lord's  day,  is  wholly 
to  be  dedicated  to  the  service  of  God  :  and  therefore  we  are  bound 
therein  to  rest  from  our  common  and  daily  business,  and  to  bestow 
that  leisure  upon  holy  exercises,  both  public  and  private. 

1 1 .    Of  the  Civil  Magistrate, 

(57.)  The  king's  majesty,  under  God,  hath  the  sovereign  and  chief 
power,  within  his  realms  and  dominions,  over  all  manner  of  persons, 
of  what  estate,  either  ecclesiastical  or  civil,  soever  they  be  ;  so  as  no 
other  foreign  power  hath  or  ought  to  have  any  superiority  over  them. 

(58.)  We  do  profess  that  the  supreme  government  of  all  estates 
within  the  said  realms  and  dominions,  in  all  causes,  as  well  eccle- 
siastical as  temporal,  doth  of  right  appertain  to  the  king's  highness. 
Neither  do  we  give  unto  him  hereby  the  administration  of  the  word 
and  sacraments,  or  the  power  of  the  keys  :  but  that  prerogative  only, 
which  we  see  to  have  been  always  given  unto  all  godly  princes  in 
holy  scripture  by  God  himself;  that  is,  that  he  should  contain  all 
estates  and  degrees  committed  to  his  charge  by  God,  whether  they 
be  ecclesiastical  or  civil,  within  their  duty,  and  restrain  the  stubborn 
and  evil  doers  with  the  power  of  the  civil  sword. 

(59.)  The  Pope,  neither  of  himself,  nor  by  any  authority  of  the 
Church  or  See  of  Rome,  or  by  any  other  means,  with  any  other,  hath 
any  power  or  authority  to  depose  the  king,  or  dispose  of  any  of  his 
kingdoms  or  dominions,  or  to  authorize  any  other  prince  to  invade  or 
annoy  him  or  his  countries,  or  to  discharge  any  of  his  subjects  of 
their  allegiance  and  obedience  to  his  majesty,  or  to  give  license  or 
leave  to  any  of  them  to  bear  arms,  raise  tumult,  or  to  offer  any 
violence  or  hurt  to  his  royal  person,  state,  or  government,  or  to  any 
of  his  subjects  within  his  majesty's  dominions. 

(60.)  That  princes,  which  be  excommunicated  or  deprived  by  the 
Pope,  may  be  deposed  or  murdered  by  their  subjects,  or  any  other 
whatsoever,  is  impious  doctrine. 


532  APPENDIX. 

(61.)  The  laws  of  the  realm  may  punish  Christian  men  with  death 
for  heinous  and  grievous  offences. 

(62.)  It  is  lawful  for  Christian  men,  at  the  commandment  of  the 
magistrate,  to  bear  arms,  and  to  serve  in  just  wars. 

12.   Of  our  Duty  toioards  our  Neighbours. 

(63.)  Our  duty  towards  our  neighbours  is  to  love  them  as  our- 
selves, and  to  do  to  all  men  as  we  would  they  should  do  to  us ;  to 
honour  and  obey  our  superiors ;  to  preserve  the  safety  of  men's 
persons,  as  also  their  chastity,  goods,  and  good  names ;  to  bear  no 
malice  nor  hatred  in  our  hearts  ;  to  keep  our  bodies  in  temperance, 
soberness,  and  chastity  ;  to  be  true  and  just  in  all  our  doings  ;  not  to 
covet  other  men's  goods,  but  to  labour  truly  to  get  our  own  living, 
and  to  do  our  duty  in  that  estate  of  life  unto  which  it  pleaseth  God  to 
call  us. 

(64.)  For  the  preservation  of  the  chastity  of  men's  persons, 
wedlock  is  commanded  unto  all  men  that  stand  in  need  thereof. 
Neither  is  there  any  prohibition  by  the  word  of  God,  but  that  the 
ministers  of  the  Church  may  enter  into  the  state  of  matrimony  :  they 
being  nowhere  commanded  by  God's  law,  either  to  vow  the  estate  of 
single  life,  or  to  abstain  from  marriage,  as  they  shall  judge  the  same 
to  serve  better  to  godliness. 

(65.)  The  riches  and  goods  of  Christians  are  not  common,  as 
touching  the  right,  title,  and  possession  of  the  same,  as  certain 
Anabaptists  falsely  affirm. 

(^66.)  Notwithstanding,  eveiy  man  ought  of  such  things  as  he 
possesseth,  liberally  to  give  alms  to  the  poor  according  to  his 
ability. 

(67.)  Faith  given  is  to  be  kept  even  with  heretics  and  infidels. 
The  popish  doctrine  of  equivocation  and  mental  reservation,  is 
most  ungodly,  and  tendeth  plainly  to  the  subversion  of  all  human 
society. 

13.  0/"  the  Church,  and  Outward  Ministry  of  the  Gospel. 

(68.)  There  is  but  one  Catholic  Church,  out  of  which  there  is 
no  salvation ;  containing  the  universal  company  of  all  the  saints  that 
ever  were,  are,  or  shall  be  gathered  together  in  one  body,  under 
one  head,  Christ  Jesus  :  part  whereof  is  already  in  heaven  triumphant, 
part  as  yet  militant  here  upon  earth.     And  because  this  Church 


II.    ARTICLES    OF    THE    CHURCH    OF    IRELAND.  533 

consisteth  of  all  those,  and  those  alone,  which  are  elected  by  God 
unto  salvation,  and  regenerated  by  the  power  of  his  Spirit,  (the 
number  of  whom  is  known  only  unto  God  himself,)  therefore  it  is 
called  the  Catholic  or  universal,  and  the  invisible  Church. 

(69.)  But  particular  and  visible  Churches,  Cconsisting  of  those 
who  make  profession  of  the  faith  of  Christ,  and  live  under  the 
outward  means  of  salvation)  be  many  in  number  :  wherein  the  more 
or  less  sincerely,  according  to  Christ's  institution,  the  word  of  God 
is  taught,  the  sacraments  are  administered,  and  the  authority  of  the 
keys  is  used,  the  more  or  less  pure  are  such  Churches  to  be 
accounted. 

(70.)  Although  in  the  visible  Church  the  evil  be  ever  mingled 
with  the  good,  and  sometimes  the  evil  have  chief  authority  in  the 
ministration  of  the  word  and  Sacraments ;  yet,  forasmuch  as  they 
do  not  the  same  in  their  own  name,  but  in  Christ's,  and  minister 
by  his  commission  and  authority,  we  may  use  their  ministry,  both 
in  hearing  the  word,  and  in  the  receiving  the  Sacraments.  Neither 
is  the  effect  of  Christ's  ordinance  taken  away  by  their  wickedness ; 
nor  the  grace  of  God's  gifts  diminished  from  such  as  by  faith 
and  rightly  do  receive  the  Sacraments  ministered  unto  them  :  which 
are  effectual  because  of  Christ's  institution  and  promise,  although 
they  be  ministered  by  evil  men.  Nevertheless  it  appertaineth  to  the 
discipline  of  the  Church,  that  inquiry  be  made  of  evil  ministers, 
and  that  they  be  accused  by  those  that  have  knowledge  of  their 
offences,  and  finally,  being  found  guilty,  by  just  judgment  be  de- 
posed. 

(71.)  It  is  not  lawful  for  any  man  to  take  upon  him  the  office 
of  public  preaching,  or  ministering  the  Sacraments  of  the  Church, 
unless  he  be  first  lawfully  called,  and  sent  to  execute  the  same. 
And  those  we  ought  to  judge  lawfully  called  and  sent,  which  be 
chosen  and  called  to  this  work  by  men,  who  have  public  authority 
given  them  in  the  Church,  to  call  and  send  TOiinisters  into  the  Lord's 
vineyard. 

(72.)  To  have  public  prayer  in  the  Church,  or  to  administer  the 
Sacraments,  in  a  tongue  not  understood  of  the  people,  is  a  thing 
plainly  repugnant  to  the  word  of  God,  and  the  custom  of  the 
primitive  Church. 

(73.)  That  person,  which,  by  public  denunciation  of  the  Church, 
is  rightly  cut  off  from  the  unity  of  the  Church,  and  excommunicate, 
ought  to  be   taken   of  the  whole  multitude  of  the   faithful  as  a 


534  APPENDIX. 

lieatlien  and  publican ;  until  by  repentance  he  be  openly  reconciled, 
and  received  into  the  Church,  by  the  judgment  of  such  as  have 
authority  in  that  behalf. 

(74.)  God  hath  given  power  to  his  ministers,  not  simply  to  for- 
give sins,  (vrhich  prerogative  he  hath  reserved  only  to  himself ;)  but 
in  his  name  to  declare  and  pronounce  unto  such  as  trxily  repent,  and 
unfeignedly  believe  his  holy  Gospel,  the  absolution  and  forgiveness 
of  sins.  Neither  is  it  God's  pleasure,  that  his  people  should  be  tied 
to  make  a  particular  confession  of  all  their  known  sins  unto  any 
mortal  man  :  howsoever,  any  person  grieved  in  his  conscience,  upon 
any  special  cause,  may  well  resort  unto  any  godly  and  learned 
minister,  to  receive  advice  and  comfort  at  his  hands. 

14.     Of  the  Authority  of  the  Church,  General  Councils,  and  Bishop 

of  Rome. 

(75.)  It  is  not  lawful  for  the  Church  to  ordain  any  thing  that  is 
contrary  to  God's  word :  neither  may  it  so  expound  one  place  of 
scripture,  that  it  be  repugnant  to  another.  Wherefore,  although 
the  Church  be  a  witness,  and  a  keeper  of  holy  writ  ;  yet,  as  it 
ought  not  to  decree  any  thing  against  the  same,  so  besides  the  same 
ought  it  not  enforce  any  thing  to  be  believed  upon  necessity  of 
salvation. 

(76.)  General  Councils  may  not  be  gathered  together  without 
the  commandment  and  will  of  princes  :  and  when  they  be  gathered 
together,  (forasmuch  as  they  be  an  assembly  of  men  not  always 
governed  with  the  Spirit  and  word  of  God,)  they  may  err,  and 
sometimes  have  erred,  even  in  things  pertaining  to  the  rule  of  piety. 
Wherefore  things  ordained  by  them,  as  necessary  to  salvation,  have 
neither  strength  nor  authority,  unless  it  may  be  shewed  that  they 
be  taken  out  of  holy  scriptures. 

(77.)  Every  particular  Church  hath  authority  to  institute,  to 
change,  and  clean  to  put  away  ceremonies  and  other  ecclesiasti- 
cal rites,  as  they  be  superfluous,  or  be  abused ;  and  to  constitute 
other,  making  more  to  seemliness,  to  order,  or  edification. 

(78.)  As  the  Churches  of  Jerusalem,  Alexandria,  and  Antioch 
have  erred ;  so  also  the  Church  of  Rome  hath  erred,  not  only  in 
those  things  which  concern  matter  of  practice,  and  point  of  cere- 
monies, but  also  in  matters  of  faith. 

(79.)  The  power  which  the  Bishop  of  Rome  now  challengeth, 
to  be  the  supreme  head  of  the  universal  Church  of  Christ,  and  to 


II.    ARTICLES    OF    THE    CHURCH    OF    IRELAND.  535 

be  above  all  emperors,  kings,  and  princes,  is  an  usurped  power, 
contrary  to  the  scriptures  and  word  of  God,  and  contrary  to  the 
example  of  the  primitive  Church  :  and  therefore  it  is  for  most  just 
causes  taken  away  and  abolished  within  the  king's  majesty's  realms 
and  dominions. 

(80.)  The  Bishop  of  Rome  is  so  far  from  being  the  supreme 
head  of  the  universal  Church,  that  his  works  and  doctrine  do  plainly 
discover  him  to  be  that  man  of  sin,  foretold  in  the  holy  scriptures, 
whom  the  Lord  shall  consume  with  the  Spirit  of  his  mouth,  and 
abolish  with  the  brightness  of  his  coming. 

15.      Of  the  State  of  the  Old  and  New  Testament. 

(81.)  In  the  Old  Testament  the  commandments  of  the  law  were 
more  largely,  and  the  promises  of  Christ  more  sparingly  and  darkly, 
propounded  ;  shadowed  with  a  multitude  of  tjqies  and  figures,  and 
so  much  the  more  generally  and  obscurely  delivered,  as  the  mani- 
festing of  them  was  further  off. 

(82.)  The  Old  Testament  is  not  contrary  to  the  New.  For  both 
in  the  Old  and  New  Testament  everlasting  life  is  offered  to  mankind 
by  Christ,  who  is  the  only  Mediator  between  God  and  man,  being 
both  God  and  man.  Wherefore  they  are  not  to  be  heard,  which 
feign  that  the  old  fathers  did  look  only  for  transitory  promises. 
For  they  looked  for  all  benefits  of  God  the  Father,  through  the 
merits  of  his  Son  Jesus  Christ,  as  we  now  do  :  only  they  believed 
in  Christ  which  should  come,  we  in  Christ  already  come. 

(S3.)  The  New  Testament  is  full  of  grace  and  truth,  bringing 
joyful  tidings  unto  mankind,  that  whatsoever  formerly  was  promised 
of  Christ,  is  now  accomplished  :  and  so,  instead  of  the  ancient 
types  and  ceremonies,  exhibiteth  the  things  themselves,  with  a  large 
and  clear  declaration  of  all  the  benefits  of  the  Gospel.  Neither 
is  the  ministry  thereof  restrained  any  longer  to  one  circumcised 
nation,  but  is  indifferently  propounded  unto  all  people,  whether  they 
be  Jews  or  Gentiles.  So  that  there  is  now  no  nation  which  can 
truly  complain,  that  they  be  shut  forth  from  the  communion  of 
saints,  and  the  liberties  of  the  people  of  God. 

(84.)  Although  the  law  given  from  God  by  Moses,  as  touching 
ceremonies  and  rites  be  abolished,  and  the  civil  precepts  thereof  be 
not  of  necessity  to  be  received  in  any  commonwealth  ;  yet  notwith- 
standing, no  Christian  man  whatsoever  is  freed  from  the  obedience 
of  the  commandments  which  are  called  moral. 


536  APPENDIX. 


16.     Of  the  Sacraments  of  the  New  Testament. 

(85.)  The  Sacraments  ordained  by  Christ,  be  not  only  badges  or 
tokens  of  Christian  men's  profession  ;  but  rather  certain  sure  wit- 
nesses, and  effectual  or  powerful  signs,  of  grace  and  God's  good-will 
towards  us,  by  which  he  doth  work  invisibly  in  us,  and  not  only 
quicken,  but  also  strengthen  and  confirm,  our  faith  in  him. 

(86.)  There  be  two  Sacraments  ordained  of  Christ  our  Lord  in 
the  Gospel ;   that  is  to  say,  Baptism  and  the  Lord's  Supper. 

(87.)  Those  five  which  by  the  Church  of  Rome  are  called  Sacra- 
ments (to  wit.  Confirmation,  Penance,  Orders,  Matrimony,  and 
Extreme  Unction)  are  not  to  be  accounted  Sacraments  of  the 
Gospel ;  being  such  as  have  partly  grown  from  corrupt  imitation  of 
the  apostles,  partly  are  states  of  life  allowed  in  the  scriptures,  but 
yet  have  not  like  nature  of  Sacraments  with  Baptism  and  the  Lord's 
Supper,  for  that  they  have  not  any  visible  sign  or  ceremony  ordained 
of  God,  together  with  a  promise  of  saving  grace  annexed  there- 
unto. 

(88.)  The  Sacraments  were  not  ordained  of  Christ  to  be  gazed 
upon,  or  to  be  carried  about ;  but  that  we  should  duly  use  them. 
And  in  such  only  as  worthily  receive  the  same,  they  have  a  whole- 
some efi'ect  and  operation  ;  but  they  that  receive  them  unworthily, 
thereby  draw  judgment  upon  themselves. 


17.     Of  Baptism. 

(89.)  Baptism  is  not  only  an  outward  sign  of  our  profession,  and 
a  note  of  difiierence,  whereby  Christians  are  discerned  from  such  as 
are  no  Christians  ;  but  much  more  a  Sacrament  of  our  admission 
into  the  Church,  sealing  unto  us  our  new  birth  (and  consequently 
our  justification,  adoption,  and  sanctification)  by  the  communion 
which  we  have  with  Jesus  Christ. 

(90.)  The  Baptism  of  infants  is  to  be  retained  in  the  Church,  as 
agreeable  to  the  word  of  God. 

(91.)  In  the  administration  of  Baptism,  exorcism,  oil,  salt,  sj  ittle, 
and  superstitious  hallowing  of  the  water,  are  for  just  causes  abol- 
ished :  and  without  them  the  Sacrament  is  fully  and  perfectly 
administered,  to  all  intents  and  purposes,  agreeable  to  the  institution 
of  our  Saviour  Christ. 


II.    ARTICLES    OF    THE    CHURCH    OF    IRELAND.  537 

18.     Of  the  Lord's  Supper. 

(92.)  The  Lord's  Supper  is  not  only  a  sign  of  the  mutual  love 
which  Christians  ought  to  bear  one  towards  another,  but  much  more 
a  Sacrament  of  our  preservation  in  the  Church,  seahng  unto  us  our 
spiritual  nourishment  and  continual  growth  in  Christ. 

(93.)  The  change  of  the  substance  of  bread  and  wine  into  the 
substance  of  the  body  and  blood  of  Christ,  commonly  called  Tran- 
substantiation,  cannot  be  proved  by  holy  writ  ;  but  is  repugnant 
to  plain  testimonies  of  the  scripture,  overthroweth  the  nature  of 
a  Sacrament,  and  hath  given  occasion  to  most  gross  idolatry  and 
manifold  superstitions. 

(94.)  In  the  outward  part  of  the  holy  Communion,  the  body  and 
blood  of  Christ  is  in  a  most  lively  manner  represented ;  being  no 
otherwise  present  with  the  visible  elements,  than  things  signified 
and  sealed  are  present  with  the  signs  and  seals,  that  is  to  say, 
symbolically  and  relativel3\  But  in  the  inward  and  spiritual  part, 
the  same  body  and  blood  is  really  and  substantially  presented  unto 
all  those  who  have  grace  to  receive  the  Son  of  God,  even  to  all 
those  that  believe  in  his  name.  And  unto  such  as  in  this  manner 
do  worthily  and  with  faith  repair  unto  the  Lord's  table,  the  body 
and  blood  of  Christ  is  not  only  signified  and  ofifered,  but  also  truly 
exhibited  and  communicated. 

(95.)  The  body  of  Christ  is  given,  taken,  and  eaten  in  the  Lord's 
Supper,  only  after  an  heavenly  and  spiritual  manner  ;  and  the  mean 
whereby  the  body  of  Christ  is  thus  received  and  eaten,  is  faith. 

(96.)  The  wicked,  and  such  as  want  a  lively  faith,  although  they 
do  carnally  and  visibly  (as  St.  Augustine  speaketh)  press  with 
their  teeth  the  Sacrament  of  the  body  and  blood  of  Christ :  yet  in 
no  wise  are  they  made  partakers  of  Christ ;  but  rather  to  their 
condemnation  do  eat  and  drink  the  sign  or  sacrament  of  so  great 
a  thing. 

(97.)  Both  the  parts  of  the  Lord's  Sacrament,  according  to 
Christ's  institution,  and  the  practice  of  the  ancient  Church,  ought 
to  be  ministered  unto  all  God's  people  ;  and  it  is  plain  sacrilege  to 
rob  them  of  the  mystical  cup,  for  whom  Christ  hath  shed  his  most 
precious  blood. 

(98.)  The  Sacrament  of  the  Lord's  Supper  was  not  by  Christ's 
ordinance  reserved,  carried  about,  lifted  up,  or  worshipped. 

(99.)  The  sacrifice  of  the  mass,  wherein  the  priest  is  said  to  offer 


538  APPENDIX. 

up  Christ  for  obtaining  the  remission  of  pain  and  guilt  for  the 
quick  and  the  dead,  is  neither  agreeable  to  Christ's  ordinance,  nor 
grounded  upon  doctrine  apostolic  :  but  contrariwise  most  ungodly, 
and  most  injurious  to  that  all-sufficient  sacrifice  of  our  Saviour 
Christ,  offered  once  for  ever  upon  the  cross,  which  is  the  only  pro- 
pitiation and  satisfaction  for  all  our  sins. 

(100.)  Private  mass,  that  is,  the  receiving  of  the  Eucharist  by  the 
priest  alone,  without  a  competent  number  of  communicants,  is  con- 
trary to  the  institution  of  Christ. 

19.  Of  the  State  of  the  Souls  of  Men,  after  they  be  departed 
out  of  this  Life  ;  together  with  the  General  Resurrection,  and  the  Last 
Judgment. 

(101.)  After  this  life  is  ended,  the  souls  of  God's  children  be 
presently  received  into  heaven,  there  to  enjoy  unspeakable  comforts  ; 
the  souls  of  the  wicked  are  cast  into  hell,  there  to  endure  endless 
torments. 

(102.)  The  doctrine  of  the  Church  of  Rome  concerning  limbus 
patrum,  limbus  puerorum,  purgatory,  prayer  for  the  dead,  pardons, 
adoration  of  images  and  relics,  and  also  invocation  of  saints,  is 
vainly  invented  without  all  warrant  of  holy  scripture,  yea,  and  is 
contrary  to  the  same. 

(103.)  At  the  end  of  this  world,  the  Lord  Jesus  shall  come  in 
the  clouds  with  the  glory  of  his  Father  :  at  which  time,  by  the 
almighty  power  of  God,  the  living  shall  be  changed,  and  the  dead 
shall  be  raised ;  and  all  shall  appear  both  in  body  and  soul  before 
his  judgment-seat,  to  receive  according  to  that  which  they  have 
done  in  their  bodies,  whether  good  or  evil. 

(104.)  When  the  last  judgment  is  finished,  Christ  shall  deliver 
up  the  kingdom  to  his  Father,  and  God  shall  be  all  in  all. 

THE  DECREE  OP  THE  SYNOD. 

If  any  minister,  of  what  degree  or  quality  soever  he  be,  shall 
publicly  teach  any  doctrine  contrary  to  these  Articles  agreed  upon ; 
if  after  due  admonition  he  do  not  conform  himself,  and  cease  to 
disturb  the  peace  of  the  Church,  let  him  be  silenced,  and  deprived 
of  all  spiritual  promotions  he  doth  enjoy. 


III.    SYNOD   OF   DORT. 


THE  JUDGMENT 

Of  the  National  Synod  of  the  Reformed  Belgic  Churches, 
assembled  at  Dort,  ann.  1618  and  1619;  [in  zchich  Synod 
were  admitted  many  Divines  of  note,  being  of  the  Reformed 
Churches  of  Great  Britain,  of  the  County  Palatine  of  Rhene, 
of  Hassia,  of  Helvetia,  of  the  Correspondence  of  Waterau,  of 
Geneva,  of  Breme,  and  of  Embden  :J  concerning  the  Five 
Articles  controverted  in  the  Belgic  Churches. 

THE  PREFACE. 

In  the  name  of  our  Lord  and  Saviour  Jesus  Christ.     Amen. 

Amongst  the  manifold  comforts,  which  our  Lord  and  Saviour 
Jesus  Christ  hath  imparted  to  his  Church  mihtant  in  this  trouble- 
some pilgrimage,  that  is  deservedly  extolled,  which  he  left  unto  her 
at  his  departure  to  his  Father  into  the  heavenly  sanctuary,  saying, 
"  I  am  with  you  always  unto  the  end  of  the  world."  (Matt,  xxviii. 
20.)  The  truth  of  this  comfortable  promise  is  manifested  from  time 
to  time  in  all  ages  of  the  Church :  which  having  from  the  beginning 
been  oppugned,  not  only  by  the  open  violence  of  enemies,  and  im- 
piety of  heretics,  but  further  by  the  under-hand  cunning  of  seducers  ; 
certainly,  if  at  any  time  the  Lord  should  have  left  her  destitute  of 
the  guard  of  his  saving  presence,  she  had  now  long  since  been 
either  oppressed  by  the  power  of  tyrants,  or,  to  her  utter  over- 
throw, seduced  by  the  fraud  of  impostors. 

But  that  good  Shepherd,  who  loves  his  flock  to  the  end,  for  whom 
he  hath  laid  down  his  life,  hath  always  opportunely,  and  many  times 
miraculously,  with  an  outstretched  arm,  repressed  the  rage  of  perse- 
cutors, and  discovered  the  winding  by-paths  of  seducers,  and 
scattered  their  fraudulent  purposes ;  by  each  of  which  he  hath 
evidently  shewed  himself  to  be  present  in  his  Church.    Fair  evidence 


540  APPENDIX. 

hereof  is  given  in  the  histories  concerning  godly  emperors,  kings, 
and  princes,  whom  the  Son  of  God  hath  so  often  raised  up  for  the 
safeguard  of  his  Church,  and  inflamed  with  a  holy  zeal  of  his  house  ; 
and  by  their  means  hath  not  only  curbed  the  fury  of  tyrants,  but 
also,  in  his  Church's  behalf,  when  it  grappled  with  false  teachers 
diversely  corrupting  religion,  hath  procured  the  remedy  of  sacred 
Synods :  wherein  the  faithful  servants  of  Christ  have  jointly  with 
their  prayers,  counsels,  and  labours,  courageously  stood  for  God's 
Church  and  his  truths  fearlessly  opposed  the  instruments  of  Satan, 
howsoever  changing  themselves  into  angels  of  light,  rooted  up  the 
weeds  of  errors  and  dissension,  preserved  the  Church  in  agreement 
of  the  pure  religion,  and  left  unto  posterity  the  sincere  worship  of 
God  uncorrupted. 

With  like  favour  our  faithful  Saviour  hath  given  a  testimony  of 
his  gracious  presence  at  this  time  to  the  long  distressed  Church  of 
the  Low  Countries.  For  this  Church,  being  by  God's  mighty  hand 
set  free  from  the  t)Tanny  of  the  Romish  antichrist,  and  from  the 
fearful  idolatry  of  Popery,  so  often  wonderfully  preserved  amidst  the 
dangers  of  a  long-continuing  war,  and  flourishing  in  the  concord 
of  true  doctrine  and  discipline,  to  the  praise  of  her  God,  the  ad- 
mirable increase  of  the  weal-public,  and  the  joy  of  all  other  Reformed 
Churches ;  hath  first  covertly,  afterwards  openly,  with  manifold  both 
old  and  new  errors  been  assaulted  by  one  James  Harmans,  alias 
Arminius,  and  his  followers,  assuming  the  title  of  Remonstrants, 
and  brought  into  so  great  hazard  through  the  ceaseless  turmoUs  of 
scandalous  dissentions  and  schisms,  that,  had  not  our  Saviour's 
merciful  hand  in  time  been  interposed,  these  flourishing  Churches 
had  been  utterly  consumed  with  the  horrible  flames  of  discord  and 
schism.  But  blessed  for  ever  be  the  I^ord,  who,  after  he  had  for 
awhile  hidden  his  countenance  from  us  (who  had  many  ways  pro- 
voked his  wrath  and  indignation),  hath  witnessed  to  the  whole  world 
that  he  is  not  forgetful  of  his  covenant,  and  despiseth  not  the 
sighs  of  his  people. 

For  when  in  man's  understanding,  scarce  any  hope  of  remedy 
appeared,  God  did  put  into  the  minds  of  the  most  illustrious 
and  mighty  the  States  General  of  the  United  Provinces,  by  the 
counsel  and  direction  of  the  most  renowned  and  valiant  Prince  of 
Orange,  to  determine  to  meet  these  outrageous  mischiefs  by  such 
lawful  means  as  have  been  long  time  approved  by  the  example 
of  the  apostles  themselves,  and  of  the  Christian  Church  following 
them ;    and  also  heretofore  with  great   benefit   used  even   in  the 


III.  JUDGMENT  OF  THE  SYNOD  OF  DORT.  541 

Belgic  Church  itself:  and  by  their  authority  to  call  together  a 
SvTiod  out  of  all  the  Provinces  subject  to  their  government,  to  be 
assembled  at  Dort :  many  most  grave  divines  being  intreated  thereto, 
and  obtained  by  the  favour  of  the  most  high  and  mighty  James, 
King  of  Great  Britain,  and  of  most  illustrious  and  potent  Princes, 
Landgraves,  and  Commonwealths ;  that  by  common  judgment  of  the 
so  many  divines  of  the  reformed  Churches,  those  opinions  of 
Arminius  and  his  followers  might  be  accurately  examined  and  de- 
termined by  the  rule  of  God's  word  only,  the  true  doctrine  esta- 
blished, and  the  false  rejected,  and  concord,  peace,  and  tranquillity 
(by  God's  blessing)  restored  to  the  Church  of  the  Low  Countries. 
This  is  that  good  gift  of  God,  wherein  the  Belgic  Churches  triumph, 
and  both  humbly  confess,  and  thankfully  profess,  the  never-fading 
mercies  of  their  Saviour. 

Wherefore  (a  fast  and  public  prayers  being  formerly  enjoined 
and  performed  in  all  the  Belgic  Churches  by  the  authority  of  the 
chief  magistrate,  for  the  deprecation  of  God's  anger,  and  imploring 
his  gracious  aid)  this  venerable  Synod,  assembled  together  at  Dort 
in  the  name  of  the  Lord,  inflamed  with  the  love  of  God's  honour,  and 
of  the  salvation  of  his  Church ;  and  upon  the  invocation  of  God's 
holy  name  bound  by  oath,  that  they  would  hold  the  sacred  scripture 
as  the  only  rule  of  their  verdict,  and  demean  themselves  in  the 
hearing  and  determining  of  this  cause  with  a  good  and  upright 
conscience ;  hath  diligently  and  with  great  patience  laboured  herein, 
to  persuade  the  chief  patrons  of  these  assertions,  cited  to  appear 
before  them,  more  largely  to  unfold  their  opinion  concerning  the 
five  notorious  controverted  Articles,  as  also  the  reasons  of  such 
their  opinion.  But  they  rejecting  the  judgment  of  the  Synod,  and 
refusing  to  answer  the  interrogatories  in  such  manner  as  was  fitting ; 
(whenas  neither  the  admonitions  of  the  SjTiod,  nor  instance  of  the 
generous  and  worthy  deputies  of  the  States  General,  nav,  nor  the 
commands  of  the  most  illustrious  and  mighty  lords,  the  States 
General  themselves,  could  prevail  any  thing  at  all  with  them;)  the 
Synod,  by  the  commandment  of  the  said  lords,  the  States  General, 
was  fain  to  take  another  course,  heretofore  used  and  received  in 
ancient  Synods.  And  so  the  search  of  their  tenets  concerning  the 
five  Articles  was  undertaken  out  of  their  own  books,  confessions, 
and  declarations,  partly  heretofore  set  forth,  partly  now  exhibited  to 
this  Synod. 

Which  search   and    examination   being  now   by  God's    singular 
mercy  dispatched  and  finished  with  all  diligence,  conscience,  and 


542  APPENDIX. 

faithfulness,  and  with  the  joint  consent  of  all  and  every  one ;  this 
Synod,  for  the  advancement  of  God's  glory,  for  the  upholding  of 
that  truth  which  leadeth  to  salvation,  and  for  the  maintenance  of 
peace  and  tranquillity,  as  well  in  men's  consciences,  as  in  the  Belgic 
Churches,  determineth  to  publish  this  their  judgment ;  wherein  the 
true  doctrine  agreeable  with  God's  word,  touching  the  five  aforesaid 
heads  of  doctrine  is  declared,  and  the  false  and  disagreeing  with 
God's  word  is  rejected :  as  foUoweth. 


THE    FIRST    CHAPTER    OR    HEAD    OP    DOCTRINE,    NAMELY    CONCERNING 
god's    PREDESTINATION. 

Article  1.  Forasmuch  as  all  men  have  sinned  in  Adam,  and  are  be- 
come guilty  of  the  curse,  and  of  eternal  death ;  God  had  done  wrong 
unto  no  man,  if  it  had  pleased  him  to  leave  all  mankind  in  sin,  and 
under  the  curse,  and  to  condemn  them  for  sin  :  according  to  those 
words  of  the  apostle,  Rom.  iii,  19.  "All  the  world  is  guilty  before 
God."  And  ver.  23.  "All  have  sinned,  and  come  short  of  the 
glory  of  God."     And  Rom.  vi.  23.  "  The  wages  of  sin  is  death." 

Article  2.  But  herein  was  the  love  of  God  made  manifest,  in 
that  he  sent  his  only-begotten  Son  into  the  world,  that  whosoever 
believeth  in  him  might  not  perish,  but  have  life  everlasting."  1  John 
iv.  9.    John  iii.  16. 

Article  3.  And,  that  men  may  be  brought  unto  faith,  God  in 
mercy  sends  preachers  of  this  most  joyful  message,  to  whom  he  will, 
and  when  he  will ;  by  whose  ministry,  men  are  called  unto  repen- 
tance, and  faith  in  Christ  crucified.  "  How  shall  they  believe  in 
him,  of  whom  they  have  not  heard  ?  and  how  shall  they  hear 
without  a  preacher  ?  and  how  shall  they  preach,  except  they  be 
sent?"     Rom.  x.  14,  15. 

Article  4.  Whosoever  believe  not  these  glad  tidings,  the  wrath 
of  God  remains  upon  them :  but  they  which  receive  them,  and 
embrace  our  Saviour  Jesus  with  a  true  and  lively  faith,  they  are 
delivered  by  him  from  the  wrath  of  God,  and  destruction,  and 
eternal  life  is  given  them. 


III.    JUDGMENT    OP    THli    SYNOD    OF    DORT.  543 

Article  5.  The  cause,  or  fault  of  this  unbelief,  as  of  all  other 
sins,  is  in  no  wise  in  God,  but  in  man.  But  faith  in  Jesus  Christ, 
and  salvation  through  him,  is  the  free  gift  of  God  ;  as  it  is  written, 
Ephes.  ii.  8.  "  By  grace  ye  are  saved,  through  faith,  and  that  not  of 
yourselves,  it  is  the  gift  of  God."  In  like  manner,  Phil.  i.  29. 
"  Unto  you  it  is  (freely)  given  to  believe  in  Christ." 

Article  6.  But  whereas,  in  process  of  time,  God  bestoweth  faith 
on  some,  and  not  on  others,  this  proceeds  from  his  eternal  decree. 
For  from  the  beginning  of  the  world  God  knoweth  all  his  works. 
Acts  XV.  18.  Ephes.  i.  11.  According  to  which  decree,  he  graci- 
ously softens  the  hearts  of  the  elect,  however  otherwise  hard  ;  and  as 
for  those  that  are  not  elect,  he  in  just  judgment  leaveth  them  to  their 
malice  and  hardness. 

And  here  especially  is  discovered  unto  us  the  deep,  and  both 
merciful  and  just,  difference  put  between  men,  equally  lost;  that  is  to 
say,  the  decree  of  election  and  reprobation,  revealed  in  God's  word. 
Which  as  perverse,  impure,  and  wavering  men  do  wrest  unto  their 
own  destruction,  so  it  affords  unspeakable  comfort  to  godly  and 
religious  souls. 

Article  7.  Now  election  is  the  unchangeable  purpose  of  God,  by 
which,  before  the  foundation  of  the  world,  according  to  the  most 
free  pleasure  of  his  will,  and  of  his  mere  grace,  out  of  all  mankind 
(fallen,  through  their  own  fault,  from  their  first  integrity  into  sin  and 
destruction)  he  hath  chosen  in  Christ  unto  salvation  a  set  number 
of  certain  men,  neither  better  nor  more  worthy  than  others,  but 
lying  in  the  common  misery  with  others.  Which  Christ  also  from  all 
eternity  he  appointed  the  Mediator,  and  head  of  all  the  elect,  and 
foundation  of  salvation.  And  so  he  decreed  to  give  them  to  him  to 
be  saved,  and  by  his  word  and  Spirit  efi^ectually  to  call  and  draw 
them  to  a  communion  with  him  :  that  is,  to  give  them  a  true  faith 
in  him,  to  justify,  sanctify,  and  finally  glorify  them,  being  mightily 
kept  in  the  communion  of  his  Son,  to  the  demonstration  of  his  mercy, 
and  the  praise  of  the  riches  of  his  glorious  grace  ;  as  it  is  written, 
Ephes.  i.  4 — 6.  "  He  hath  chosen  us  in  (Christ)  before  the  founda- 
tion of  the  world,  that  we  should  be  holy,  and  without  blame  before 
him  in  love  :  having  predestinated  us  unto  the  adoption  of  children 
by  Jesus  Christ  unto  himself,  according  to  the  good  pleasure  of  his 
will,  to  the  praise  of  the  glory  of  his  grace,  wherein  he  hath  made 


544  APPENDIX. 

US  accepted  in  the  Beloved."  And  Rom.  viii.  30.  "  "Whom  he  hath 
predestinated,  them  also  he  hath  called ;  and  whom  he  hath  called, 
them  also  he  hath  justified ;  and  whom  he  hath  justified,  them  also 
he  hath  glorified." 

Article  8.  This  election  is  not  manifold,  but  one  and  the  same  of 
all  which  are  to  be  saved,  both  under  the  Old  and  New  Testament : 
because  the  Scripture  speaks  but  of  one  only  good-pleasure,  purpose, 
and  counsel  of  the  will  of  God  ;  by  which  he  hath  chosen  us  from 
eternity  both  unto  grace  and  glory,  both  unto  salvation  and  [the 
way  of  salvation,  which  he  hath  prepared  that  we  should  walk 
therein. 

Article  9.  This  said  election  was  made,  not  upon  foresight  of 
faith,  and  the  obedience  of  faith,  holiness,  or  of  any  other  good 
quality  or  disposition,  as  a  cause  or  condition  before  required  in 
man  to  be  chosen;  but  unto  faith,  and  the  obedience  of  faith,  holi- 
ness, &c.  And  therefore  election  is  the  fountain  of  all  saving  good, 
from  whence  faith,  holiness,  and  the  residue  of  saving  gifts,  lastly 
everlasting  life  itself,  do  flow,  as  the  fruits  and  efi"ects  thereof ; 
according  to  that  of  the  apostle,  Ephes.  i.  4.  "  He  hath  chosen  us, 
(not  because  we  wei-e,  but)  that  we  should  be  holy,  and  without 
blame  before  him  in  love." 

Article  10.  The  true  cause  of  this  free  election  is  the  good-pleasure 
of  God ;  not  consisting  herein,  that,  from  among  all  possible  means, 
he  chose  some  certain  qualities,  or  actions  of  men,  as  a  condition 
of  salvation  :  but  herein,  that  out  of  the  common  multitude  of 
sinners  he  culled  out  to  himself,  for  his  own  peculiar,  some  certain 
persons;  as  it  is  written,  Rom.  ix.  11.  "Ere  yet  the  children 
were  born,  when  they  had  neither  done  good  nor  evil,  &c.  it  was 
said  unto  her  (namely  to  Rebecca),  The  elder  shall  serve  the 
younger :  as  it  is  written,  I  have  loved  Jacob,  and  have  hated  Esau." 
And  Acts  xiii.  48.  "As  many  as  were  ordained  to  eternal  life, 
believed." 

Article  11.  And  as  God  himself  is  most  wise,  unchangeable, 
omniscient,  and  omnipotent :  so  the  election  made  by  him  can 
neither  be  interrupted,  nor  changed,  revoked,  or  disannulled,  nor  the 
elect  cast  away,  nor  their  number  diminished. 


III.  JUDGMENT  OF  THE  SYNOD  OF  DORT.  545 

Article  12.  Of  this  their  eternal  and  immutable  election  unto 
salvation,  the  elect,  in  their  time,  (although  by  several  degrees, 
and  in  a  different  measure,)  are  assured ;  and  that,  not  by  search- 
ing curiously  into  the  depths  and  secrets  of  God,  but  by  ob- 
serving in  themselves,  with  spiritual  joy  and  holy  pleasure,  the 
infallible  fruits  of  election,  marked  out  unto  us  in  God's  word ;  such 
as  are,  a  true  faith  in  Christ,  a  filial  fear  of  God,  grief  for  our  sins 
according  to  God,  hungering  and  thirsting  after  righteousness,  &c. 

Article  13.  Out  of  the  sense  and  certainty  of  this  election,  the 
children  of  God  daily  draw  more  and  more  matter  of  humbling 
themselves  before  God,  of  adoring  the  depth  of  his  mercies,  of 
purifying  themselves,  and  of  loving  him  fervently  who  first  loved 
them  so  much  :  so  far  is  this  doctrine  of  election,  and  the  medita- 
tion thereof,  from  making  them  carnally  secure,  or  backward  in 
observing  God's  commandments.  Which  abuse,  by  God's  just  judg- 
ment, is  wont  to  befall  those,  who  either  rashly  presume,  or  vainly 
and  malapertly  prate  of  the  grace  of  election,  refusing  withal  to 
walk  in  the  ways  of  the  elect. 

Article  14.  And  as  this  doctrine  touching  God's  election  was  by 
God's  appointment  declared  by  the  prophets,  Christ  himself,  and 
the  apostles,  as  well  under  the  Old  Testament  as  the  New,  and 
afterwards  commended  to  the  records  of  holy  writ ;  so  at  this  day 
in  God's  Church  (for  which  it  is  peculiarly  ordained)  it  is  to  be 
propounded  with  the  spirit  of  discretion,  religiously  and  holily,  in 
its  place  and  time,  without  any  curious  searching  into  the  ways  of 
the  Most  High,  and  that  to  the  glory  of  God's  most  holy  name, 
and  lively  comfort  of  his  people. 

Article  15.  Moreover,  the  holy  scripture  herein  chiefly  mani- 
fests and  commends  unto  us  this  eternal  and  free  grace  of  our 
election,  in  that  it  further  witnesseth,  that  not  all  men  are  elected, 
but  some  not  elected,  or  passed  over  in  God's  eternal  election  :  whom 
doubtless  God  in  his  most  free,  most  just,  unreproachable  and 
unchangeable  good  pleasure  hath  decreed  to  leave  in  the  common 
misery  (whereinto  by  their  own  default  they  precipitated  them- 
selves), and  not  to  bestow  saving  faith  and  the  grace  of  conversion 
upon  them ;  but,  leaving  them  in  their  own  ways,  and  under  just 
judgment,  at  last  to  condemn  and  everlastingly  punish  them,  not 
only  for  their  unbelief,  but  also  for  their  other  sins,   to  the  manifes- 

2  N 


546  APPENDIX, 

tation  of  his  justice.  And  this  is  the  decree  of  reprobation,  which 
in  no  wise  makes  God  the  author  of  sin,  (a  thing  blasphemous  once 
to  conceive,)  but  a  fearful,  unreproveable,  and  just  judge  and 
revenger. 

Article  16.  Those  who  as  yet  do  not  effectually  perceive  in 
themselves  a  lively  faith  or  a  sure  confidence  of  heart  in  Christ, 
the  peace  of  conscience,  an  endeavour  of  filial  obedience,  a  glorying 
in  God  through  Christ,  and  nevertheless  use  the  means  by  which 
God  hath  promised  that  he  will  work  these  things  in  us  ;  such  as 
these  ought  not  be  cast  down  at  the  mention  of  reprobation,  nor 
reckon  themselves  amongst  the  reprobate,  but  must  diligently  go 
forward  in  the  use  of  those  means,  and  ardently  desire,  and  humbly 
and  reverently  exjDcct,  the  good  hour  of  more  plentiful  grace. 
Much  less  then  ought  those  to  be  terrified  with  the  doctrine  of 
reprobation,  who,  albeit  they  heartily  desire  to  turn  unto  God,  to 
please  him  only,  and  to  be  delivered  from  this  body  of  death,  yet 
cannot  make  such  progress  in  the  way  of  godliness  and  faith,  as  they 
wish.  For  our  merciful  God  hath  promised  that  he  will  not  quench 
the  smoking  flax,  nor  break  the  shaken  reed ;  but  to  those,  who, 
forgetting  God,  and  our  Saviour  Jesus  Christ,  have  wholly  enthralled 
themselves  to  the  cares  of  the  world  and  pleasures  of  the  flesh,  this 
doctrine  is  not  without  cause  terrible,  so  long  as  they  are  not  seri- 
ously converted  unto  God. 

Article  17.  Seeing  we  must  judge  of  God's  will  by  his  word, 
which  testifies  unto  us  that  the  children  of  the  faithful  are  holy,  not 
in  their  own  nature,  but  by  benefit  of  the  gracious  covenant,  wherein 
they  together  with  their  parents  are  comprised  ;  godly  parents 
ought  not  to  doubt  of  the  election  and  salvation  of  their  children, 
whom  God  calls  out  of  this  life  in  their  infancy. 

Article  18.  Whosoever  murmurs  at  this  grace  of  free  election, 
and  severity  of  just  reprobation,  we  stop  his  mouth  with  that 
of  the  apostle  :  Rom.  ix.  20.  "  O  man,  who  art  thou,  that  rephest 
against  God  ?"  And  with  that  of  our  Saviour  :  Matt.  xx.  15.  "  Is  it 
not  lawful  for  me  to  do  what  I  will  with>  mine  own?"  But  we,  for 
our  part,  religiously  adoring  these  mysteries,  cry  out  with  the 
apostle:  Horn.  xi.  33 — 36.  "O  the  depth  of  the  riches  both 
of  the  wisdom  and  knowledge  of  God  I  how  unsearchable  are  his 
judgments,  and  his  ways  past  finding  out !     For  who  hath  known 


III.  JUDGMENT  OF  THE  SYNOD  OF  DORT.  547 

the  miad  of  the  Lord  ?  or  who  hath  been  his  counsellor  ?  or  who 
hath  given  to  him  first,  and  it  shall  be  recompensed  to  him  again  ? 
For  of  him,  and  through  him,  and  to  him,  are  all  things :  to  liim 
be  glory  for  ever.    Amen." 

A    REJECTION    OF    THE    ERRORS  WHEREWITH    THE    CHURCHES    OF    THE 
LOW    COUNTRIES    HAVE    NOW    A    LONG    TIME    BEEN    TROUBLED. 

The  Synod,  having  delivered  the  orthodox  doctrine  concerning  Election 
and  Reprobation,  rejecteth  the  errors  of  those, — 

1.  Who  teach,  'That  the  will  of  God  to  save  such  as  shall  believe, 
and  persevere  in  faith,  and  the  obedience  of  faith,  is  the  whole  and 
entire  decree  of  election  unto  salvation ;  and  that  nothing  else  con- 
cerning this  decree  is  revealed  in  the  word  of  God,'  For  these 
teachers  deceive  the  simpler  sort,  and  plainly  gainsay  the  holy 
scripture,  which  witnesseth  that  God  not  only  will  save  such  as 
shall  believe,  but  also  from  eternity  hath  chosen  some  certain  men, 
upon  whom,  rather  than  others,  he  would  bestow  faith  in  Christ, 
and  perseverance  :  as  it  is  written,  John  xvii.  6.  "I  have  declared 
thy  name  unto  the  men  which  thou  gavest  me."  In  like  manner, 
Acts  xiii.  48.  "  As  many  as  were  ordained  unto  eternal  life,  believed." 
And,  Eph.  i.  4.  "  He  hath  chosen  us  before  the  foundation  of  the 
world,  that  we  should  be  holy,"  &c. 

2.  Who  teach,  '  That  the  election  of  God  unto  salvation  is 
manifold  ;  one  general  and  indefinite,  another  singular  and  definite  : 
and  this  again  either  incomplete,  revocable,  not  peremptory,  or  con- 
ditional ;  or  else  complete,  irrevocable,  peremptory,  or  absolute. 
Likewise,  that  there  is  one  election  unto  faith,  another  unto  salva- 
tion :  so  that  election  unto  justifying  faith  may  be  without  pe- 
remptory election  unto  salvation.'  For  this  is  a  figment  of  man's 
brain,  devised  without  any  ground  in  the  scripture,  corrupting  the 
doctrine  of  election,  and  breaking  that  golden  chain  of  salvation : 
Rom.  viii.  30.  "  Whom  he  hath  predestinated,  them  also  he  hath 
called  ;  and  whom  he  hath  called,  them  also  he  hath  justified  ;  and 
whom  he  hath  justified,  them  also  he  hath  glorified." 

3.  Who  teach,  '  That  the  good  j^leasure  and  purpose  of  God, 
whereof  the  Scripture  makes  mention  in  the  doctrine  of  election, 
doth  not  consist  herein,  that  God  did  elect  some  certain  men  rather 


548  APPENDIX. 

than  others ;  but  in  this,  that  God  from  among  all  possible 
conditions  (amongst  which  are  the  works  of  the  law  alsoj,  or  out  of 
the  rank  of  all  things,  did  choose,  as  a  condition  unto  salvation, 
the  act  of  faith,  in  itself  ignoble,  and  the  imperfect  obedience  of 
faith,  and  was  graciously  pleased  to  repute  it  for  perfect  obedience,  and 
account  it  worthy  of  the  reward  of  everlasting  life.'  For  by  this 
pernicious  error,  the  good  pleasure  of  God,  and  merit  of  Christ,  is 
weakened  :  besides  that,  by  such  unprofitable  questions,  men  are 
called  off  from  the  truth  of  free  justification,  and  from  the  single 
plainness  of  the  scriptures ;  and  that  of  the  apostle  is  outfaced  as 
untrue :  2  Tim.  i.  9.  "  God  hath  called  us  with  a  holy  calling,  not 
according  to  our  works,  but  according  to  his  own  purpose,  and 
grace,  which  was  given  to  us  through  Christ  Jesus  before  the  world 
began." 

4.  Who  teach,  '  That  in  the  election  unto  faith  this  condition 
is  first  required;  viz.  theit  a  man  use  the  light  of  reason 
aright,  that  he  be  honest,  lowly,  humble,  and  disposed  unto  life 
eternal,  as  though  in  some  sort  election  depended  on  these  things.' 
For  these  teachers  have  a  strong  tang  of  Pelagius,  and  broadly 
enough  tell  the  apostle  that  he  is  wide,  when  he  saith,  Eph.  ii. 
3 — 9.  "We  all  had  our  conversation,  in  times  past,  in  the  lusts  of 
our  flesh,  fulfilling  the  will  of  the  flesh  and  of  the  mind,  and  were 
by  nature  the  children  of  wrath,  as  well  as  others.  But  God  which 
is  rich  in  mercy,  through  his  great  love  wherewith  he  loved  us, 
even  when  we  were  dead  in  sins,  hath  quickened  us  together  with 
Christ,  (by  grace  ye  are  saved,)  and  hath  raised  us  up  together,  and 
made  us  sit  together  in  heavenly  places  in  Christ  Jesus :  that  he 
might  shew,  in  the  ages  to  come,  the  exceeding  riches  of  his  grace, 
in  his  kindness  toward  us  through  Jesus  Christ.  For  by  grace  ye 
are  saved  through  faith ;  and  that  not  of  yourselves  :  it  is  the  gift 
of  God  :  not  of  works,  lest  any  one  should  boast." 

5.  Who  teach,  '  That  the  incomplete  and  not  peremptory  elec- 
tion of  singular  persons  is  made  by  reason  of  foreseen  faith,  repent- 
ance, sanctity,  and  godliness  begun,  or  continued  for  some  time  ; 
but  the  complete  and  peremptory  election  by  reason  of  the  final 
perseverance  of  foreseen  faith,  repentance,  sanctity,  and  godliness  : 
and  that  this  is  the  gracious,  and  evangelical  worthiness,  by  which  he 
that  is  chosen  becomes  worthier  than  he  that  is  not  chosen  :  and 
therefore  that  faith,  the  obedience  of  faith,  sanctity,  godliness,  and 


III.  JUDGMENT  OF  THE  SYNOD  OF  DORT.  549 

perseverance  are  not  the  fruits  or  effects  of  unchangeable  election 
unto  glory,  but  conditions  and  causes,  svie  quibus  non  (that  is  to 
say,  without  which  a  thing  is  not  brought  to  pass)  before  required, 
and  foreseen,  as  already  performed  by  those  who  are  completely  to 
be  chosen.'  A  thing  repugnant  to  the  whole  scripture,  which  every- 
where beats  into  our  ears  and  hearts  these  and  such  like  sayings  : 
Rom.  ix.  II,  "  Election  is  not  of  works,  but  of  him  that  calleth." 
Acts  xiii.  48.  "As  many  as  were  ordained  unto  life  eternal,  be- 
lieved." Ephes.  i.  4.  "  He  hath  chosen  us  that  we  should  be  holy." 
John  XV.  16.  "Ye  have  not  chosen  me,  but  I  have  chosen  you." 
Rom.  xi.  6.  "If  of  grace,  not  of  works."  1  John  iv.  10.  "  Herein 
is  love,  not  that  we  loved  God,  but  that  he  loved  us,  and  sent  his 
Son,"  &c. 

6.  Who  teach,  *  That  not  all  election  unto  salvation  is  'un- 
changeable ;  but  that  some  which  are  elected,  withstanding  God's 
decree,  may  perish,  and  for  ever  do  perish.'  By  which  gross  error 
they  both  make  God  mutable,  and  overthrow  the  comfort  of  the 
godly  concerning  the  certainty  of  their  salvation,  and  contradict  the 
holy  scriptures,  teaching.  Matt.  xxiv.  24.  That  the  elect  cannot  be 
seduced.  John  vi.  39.  That  Christ  doth  not  lose  those  which  are 
given  to  him  of  his  Father.  Rom.  viii.  30.  That  God,  whom  he 
hath  predestinated,  called,  and  justified,  them  he  doth  also  glorify. 

7.  Who  teaeh,  'That  in  this  life  there  is  no  fruit,  no  sense, 
no  certainty  of  immutable  election  unto  glory,  but  upon  condition 
contingent  and  mutable.'  For,  besides  that  it  is  absurd  to  make  an 
uncertain  certainty,  these  things  are  contrary  to  the  experience  of 
the  godly  :  who,  with  the  apostle,  triumph  upon  the  sense  of  their 
election,  and  extol  this  benefit  of  God  ;  who  rejoice  with  the  disci- 
ples, according  to  the  admonition  of  Christ,  Luke  x.  20.  that  their 
names  are  written  in  heaven ;  and  lastly,  who  oppose  the  sense  of 
their  election  against  the  fiery  darts  of  devilish  temptations,  demand- 
ing, Rom.  viii.  33.  "  Who  shall  lay  any  thing  to  the  charge  of 
God's  elect  ?" 

8.  Who  teach,  *  That  God  out  of  his  mere  just  will  hath  not 
decreed  to  leave  any  man  in  the  fall  of  Adam,  and  common  state 
of  sin  and  damnation,  or  to  pass  over  any  in  the  communication  of 
grace  necessary  unto  faith  and  conversion.'  For  that  stands  firm, 
Rom.  ix.  18.     "  He  hath  compassion  upon  whom  he  will,  and  whom 


550  APPENDIX. 

he  will  he  hardeneth.''  And  that,  Matt.  xiii.  11.  "To  you  is  given  to 
know  the  mysteries  of  the  kingdom  of  heaven,  but  to  them  it  is  not 
given."  In  like  manner,  Matt.  xi.  25,  26.  "  I  glorify  thee,  O 
Father,  Lord  of  heaven  and  earth,  that  thou  hast  hidden  these 
things  from  the  wise  and  understanding  men,  and  hast  revealed 
them  unto  babes.  Even  so,  O  Father,  because  thy  good  pleasure 
was  such." 

9.  Who  teach,  '  That  the  cause,  why  God  sends  the  Gospel 
rather  unto  this  nation  than  to  another,  is  not  the  mere  and  only 
good  pleasure  of  God ;  but  because  this  nation  is  better,  and  more 
worthy  of  it  than  that  unto  which  he  hath  not  communicated  the 
Gospel.'  For  Moses  gainsays  this,  speaking  thus  unto  the  people 
of  Israel,  Deut.  x.  14,  15.  "  Behold,  heaven  and  the  heaven  of 
heavens  is  the  Lord's  thy  God,  and  the  earth  with  all  that  therein 
is :  notwithstanding  the  Lord  set  his  delight  in  thy  fathers  to  love 
them,  and  did  choose  their  seed  after  them,  even  you  above  all 
people,  as  appeareth  this  day."  And  Christ,  Matt.  xi.  21.  "Woe 
be  to  thee,  Chorazin !  woe  be  to  thee,  Bethsaida !  for  if  the  great 
works,  which  were  done  in  you,  had  been  done  in  Tyre  and  Sidon, 
they  had  repented  long  ago  in  sackcloth  and  ashes." 


the  second  chapter  or  head  of  doctrine,  concerning 
Christ's  death,  and  the  redemption  of  men  by  it. 

Article  1.  God  is  not  only  most  merciful,  but  most  just  also. 
Now  his  justice  requires  (as  he  hath  revealed  himself  in  his  word) 
that  our  sins,  committed  against  his  infinite  Majesty,  be  punished 
not  with  temporal  pains  only,  but  eternal  also,  and  those  both  of 
body  and  soul :  which  punishments  we  cannot  escape,  unless  God's 
justice  be  satisfied. 

Article  2.  But  seeing  we  ourselves  cannot  make  satisfaction,  and 
free  ourselves  from  the  wrath  of  God,  God  of  his  infinite  mercy  hath 
given  his  only-begotten  Son  to  become  a  surety  for  us  :  who,  that  he 
might  satisfy  for  us,  was  made  sin,  and  a  curse  upon  the  cross  for 
us,  or  in  our  stead. 

Article  3.     This  death  of  the  Son  of  God  is  the  only  and  most 


III.  JUDGMENT  OF  THE  SYNOD  OF  DORT.  551 

perfect  sacrifice  and  gatisfaction  for  sins,   of  infinite  price  and  value, 
abundantly  sufficient  to  expiate  the  sins  of  the  whole  world. 

Article  4.  And  therefore  is  this  death  of  so  great  value  and  price, 
because  the  person  which  sufiered  it  is  not  only  a  true  and  per- 
fectly holy  man ;  but  the  only-begotten  Son  of  God  also,  of  the  same 
eternal  and  infinite  essence  with  the  Father  and  the  Holy  Ghost : 
such  an  one  as  it  behoved  our  Saviour  to  be.  Again,  because  his 
death  was  joined  with  a  feeling  of  God's  wrath,  and  of  the  curse 
which  we  had  deserved  by  our  sins. 

Article  5.  Furthermore  it  is  the  promise  of  the  Gospel,  that 
whosoever  believes  in  Christ  crucified,  should  not  perish,  but  have 
life  everlasting ;  which  promise,  together  with  the  injunction  of 
repentance  and  faith,  ought  promiscuously,  and  without  distinction, 
to  be  declared  and  published  to  all  men  and  people,  to  whom  God  in 
his  good  pleasure  sends  the  Gospel. 

Article  6.  But  forasmuch  as  many,  being  called  by  the  Gospel,  do 
not  repent,  nor  believe  in  Christ,  but  perish  in  their  infidelity;  this 
comes  not  to  pass  through  any  defect  or  insufficiency  of  the  sacrifice 
of  Christ  ofiered  upon  the  cross,  but  by  their  own  proper  fault. 

Article  7.  But  as  many  as  truly  believe,  and  are  fi'eed  by  Christ's 
death  from  their  sins,  and  saved  from  destruction ;  they  by  God's 
grace  alone  (which  he  owes  to  no  man),  given  unto  them  from 
eternity  in  Christ,  obtain  this  benefit. 

Article  8.  For  this  was  the  most  free  counsel,  gracious  will,  and 
intention  of  God  the  Father,  that  the  lively  and  saving  efficacy  of  the 
most  precious  death  of  his  Son  should  manifest  itself  in  all  the  elect, 
for  the  bestowing  upon  them  only  of  justifying  faith,  and  bringing  them 
infallibly  by  it  unto  eternal  life.  That  is,  God  willed,  that  Christ  by 
the  blood  of  his  cross  (whereby  he  was  to  establish  a  new  covenant) 
should  effectually  redeem  out  of  eveiy  people,  tribe,  nation,  and 
language,  all  them,  and  them  only,  who  from  eternity  were  elected 
unto  salvation,  and  given  to  him  of  the  Father,  that  he  should  bestow 
faith  on  them  (which,  as  also  the  other  saving  gifts  of  the  Holy 
Spirit,  he  purchased  for  them  by  his  death),  that  by  his  blood  he 
should  cleanse  them  from  all  sins  both  original  and  actual,  as  well 


552  APPENDIX. 

committed   after  as  before  they  believed,  and  finally  should  present 
them  before  him  in  glory  without  all  spot  or  blemish. 

Article  9.  This  counsel,  proceeding  from  his  eternal  love  toward 
the  elect,  (the  gates  of  hell  bootlessly  resisting  it,)  hath  from  the 
beginning  of  the  world  to  this  present  time  been  mightily  fulfilled, 
and  hereafter  also  shall  be  fulfilled  ;  so  that  the  elect  in  their  times 
must  be  gathered  into  one,  and  there  must  always  be  some  Church 
of  believers  founded  in  the  blood  of  Christ,  which  should  constantly 
love,  steadfastly  M'orship,  and  here  and  for  ever  and  ever  praise 
him  her  Saviour,  who  laid  down  his  life  upon  the  cross  for  her,  as 
the  bridesrroom  for  his  bride. 


A    REJECTION    OF    ERRORS. 

T%e  Synod,  having  delivered  the  orthodox  doctrine,  rejecteth  the  errors 

of  them, — 

1.  WTio  teach,  'That  God  the  Father  ordained  his  Son  unto  the 
death  of  the  cross  without  any  certain  and  determinate  counsel  of 
saving  any  particular  man  expressly ;  so  that  its  necessity,  profit, 
and  dignity,  might  have  remained  whole,  and  sound,  and  perfect,  in 
every  respect  complete,  and  entire,  to  the  impetration  of  Christ's 
death,  although  the  obtained  redemption  had  never  actually  been 
applied  to  any  particular  person.  '  For  this  assertion  is  reproachful 
unto  the  wisdom  of  God  the  Father,  and  the  merit  of  Jesus  Christ ; 
and  contrary  to  the  scripture,  where  our  Saviour  Christ  saith : 
John  X.  15.  "I  lay  down  my  life  for  my  sheep:"  and  ver.  27.  "I 
know  them."  And  the  Prophet  Isaiah  speaks  thus  of  our  Saviour  : 
Isa.  liii.  10.  '*  When  he  shall  make  his  soul  an  ofi'ering  for  sin,  he 
shall  see  his  seed,  and  prolong  his  days,  and  the  will  of  the  Lord 
shall  prosper  in  his  hand.  "  Lastly,  it  overthrows  an  article  of  our 
faith  ;  namely  that,  wherein  we  believe  that  there  is  a  Church. 

2.  Who  teach,  'That  this  was  not  the  end  of  Christ's  death,  that 
he  might  establish  a  new  covenant  of  grace  by  his  blood  ;  but  that  he 
might  only  procure  unto  his  Father  the  bare  right  of  making  again 
with  men  any  covenant  whatsoever,  whether  of  grace,  or  of  works.' 
For  this  thwarteth  the  scripture,  which  teaches  that  Christ  is  made 
the  Surety  and  Mediator  of  a  better,  that  is,  a  new  convenant : 
Heb.  vii.  22.  and  that  the  testament  is  confirmed  when  men  are 
dead.     Heb.  ix.  15;   17. 


III.  JUDGMENT  OF  THE  SYNOD  OF  DORT.  553 

3.  Who  teach,  'That  Christ  by  his  satisfaction  did  not  certainly 
merit  for  any  man  salvation  itself,  and  faith  by  which  this  satisfac- 
tion of  Christ  may  be  effectually  applied  unto  salvation  :  but  only, 
that  he  purchased  to  his  Father  a  power,  or  a  resolution,  to  enter  into 
a  new  match  with  mankind,  and  to  prescribe  them  what  new  condi- 
tions soever  he  pleased  ;  the  performance  of  which  conditions  should 
depend  upon  man's  free-will :  and  that  therefore  it  might  fall  out  that 
either  no  man,  or  every  man,  might  fulfil  them.'  For  these  esteem 
too  basely  of  Christ's  death,  in  no  wise  acknowledging  the  chiefest 
and  most  excellent  fruit  and  benefit  procured  thereby,  and  call  up 
again  the  Pelagian  error  out  of  hell. 

4.  Who  teach,  '  That  the  new  covenant  of  grace  which  God  the 
Father,  by  the  mediation  of  Christ's  death,  made  with  men,  doth  not 
consist  herein,  viz.  that  we  are  justified  before  God,  and  saved  by 
faith,  insomuch  as  it  apprehends  the  merit  of  Christ :  but  herein,  viz. 
that  God  (the  exaction  of  perfect  legal  obedience  being  abrogated) 
reputes  faith  itself,  and  the  imperfect  obedience  of  faith,  for  perfect 
obedience  of  the  law,  and  graciously  thinks  it  worthy  of  the  reward 
of  eternal  life.'  For  these  contradict  the  scripture,  Rom.  iii.  24,  25. 
"All  are  justified  freely  by  his  grace,  through  the  redemption  that  is 
in  Christ  Jesus ;  whom  God  hath  set  forth  to  be  a  reconciliation 
through  faith  in  his  blood."  And,  with  wicked  Socinus,  they  bring 
in  an  uncouth  and  strange  justification  of  man  before  God,  contrary 
to  the  consent  of  the  whole  Church. 

5.  Who  teach,  '  That  all  men  are  received  into  the  state  of  recon- 
ciliation and  grace  of  the  covenant,  so  that  no  body  shall  be  con- 
demned for  original  sin,  nor,  in  respect  of  it,  be  liable  unto  death  or 
damnation  ;  but  that  all  are  acquitted,  and  freed  from  the  guilt  of  that 
sin.'  For  this  opinion  is  contrary  to  the  scripture,  which  afiSrms, 
that  we  are  by  nature  the  children  of  wrath. 

6.  Who  employ  the  distinction  of  impetration  and  application, 
to  the  end  that  they  may  infuse  this  opposition  into  unskilful  and 
unwary  wits,  namely,  '  that  God,  as  much  as  concerns  him,  would 
confer  upon  all  men  equally  those  benefits,  which  are  procured  by 
Christ's  death  :  and  whereas  some,  rather  than  others,  are  made 
partakers  of  forgiveness  of  sins,  and  life  eternal,  that  this  diversity 
depends  upon  their  own  free-will,  applying  itself  unto  grace  indiffer- 
ently offered ;  but  not  upon  the  singular  gift  of  mercy,  effectually 


554  APPENDIX. 

working  in  them  rather  than  others,  that  they  may  apply  this  grace 
unto  themselves.'  For  they,  whilst  they  bear  the  world  in  hand 
that  they  propound  this  distinction  with  a  sound  meaning,  go  about 
to  make  the  people  drink  of  the  poisonous  cup  of  Pelagianism. 

7.  Who  teach,  '  That  Christ  neither  could,  nor  ought  to  die, 
neither  did  die,  for  those,  whom  God  dearly  loved,  and  chose  unto 
eternal  life,  seeing  such  stood  in  no  need  of  Christ's  death.'  For  they 
contradict  the  apostle,  who  saith.  Gal.  ii.  20.  "  Christ  loved  me, 
and  gave  himself  for  me."  In  like  manner,  Rom.  viii.  33.  "  Who 
shall  lay  any  thing  to  the  charge  of  God's  chosen  ?  It  is  God  that 
justifieth  :  who  shall  condemn  }  it  is  Christ  which  is  dead,"  to  wit,  for 
them.  And  our  Saviour  averring,  John  x.  15.  "I  lay  down  my  life 
for  my  sheep."  And  John  xv.  12,  13.  "This  is  my  commandment, 
that  ye  love  one  another,  as  I  have  loved  you  :  greater  love  than 
this  hath  no  man,  that  a  man  lay  down  his  life  for  his  friends." 


THE    THIRD    AND    FOURTH   CHAPTERS,  OR  DOCTRINAL  HEADS,  NAMELY, 

CONCERNING    MAn's    CORRUPTION,    AND    CONVERSION    TO 

GOD,  TOGETHER  WITH  THE  MANNER  THEREOF. 

Article  1.  Man,  in  the  beginning,  being  made  according  to  God's 
image,  was  adorned  in  his  mind  with  true  and  saving  knowledge  of 
his  Creator,  and  of  things  spiritual ;  in  his  will  and  heart  with  righ- 
teousness ;  in  all  his  affections  with  purity ;  and  so  was  in  all  his 
parts  and  faculties  holy.  But  he,  by  the  devil's  instigation,  and 
libei-ty  of  his  own  will,  revolting  from  God,  bereaved  himself  of  these 
excellent  gifts,  and  contrariwise,  in  lieu  of  them,  gat  in  his 
mind  horrible  darkness,  vanity,  and  crookedness  of  judgment;  in  his 
heart  and  will,  malice,  rebellion,  and  obduration  ;  and  in  all  his  affec- 
tions, impurity. 

Article  2.  And  such  as  man  was  after  his  fall,  such  children  he 
begat;  namely,  a  corrupt  issue  from  a  corrupt  father :  this  corruption 
being  by  the  just  judgment  of  God  derived  from  Adam  to  all  his 
posterity  (Christ  only  excepted),  and  that  not  by  imitation  (as  of  old 
the  Pelagians  would  have  it),  but  by  the  propagation  of  nature  with 
her  infection. 

Article  3.     All  men  therefore  ai'e  conceived  in  sin,  and  born  the 


III.  JUDGMENT  OF  THE  SYNOD  OF  DORT,  555 

children  of  wrath,  untoward  to  all  good  tending  to  salvation,  forward 
to  evil,  dead  in  sins,  slaves  of  sin,  and  neither  will  nor  can  (without 
the  grace  of  the  Holy  Ghost  regenerating  them)  set  straight  their 
own  crooked  nature,  no  nor  so  much  as  dispose  themselves  to  the 
amending  of  it. 

Article  4.  Certes,  thei'e  are  still  in  lapsed  man  some  remains  of 
the  light  of  nature ;  by  virtue  whereof  he  retaineth  some  principles 
concerning  God,  and  of  things  natural,  and  of  the  difference  between 
good  and  evil ;  as  also  he  sheweth  some  care  of  virtue,  and  of  outward 
discipline  :  but  so  far  short  is  he  from  being  enabled  by  this  inbred 
light,  to  come  to  the  saving  knowledge  of  God,  and  to  convert  him- 
self unto  him,  that  he  doth  not  make  right  use  thereof  in  natural 
things,  and  civil  affairs  ;  nay,  such  as  it  is,  he  many  ways  defileth 
it  all,  and  withholdeth  it  in  unrighteousness ;  and  by  so  doing 
becometh  unexcusable  before  God. 

Article  5.  As  it  is  with  the  light  of  nature,  so  is  it  also 
touching  the  Decalogue,  or  Ten  Commandments,  delivered  to  the  Jews 
from  God  in  special  manner  by  the  hand  of  Moses.  For,  inasmuch 
as  the  law  doth  indeed  lay  open  the  grievousness  of  sin,  and  more 
and  more  deeply  attaindeth  man  at  the  bar  of  justice,  but  neither 
reacheth  forth  any  remedy,  nor  afFordeth  strength  to  wade  out  of 
misery,  and  so,  being  weakened  through  the  flesh,  leaveth  a  sinner 
under  the  curse ;  it  is  not  possible  that  by  it  a  man  should  obtain 
saving  grace. 

Article  6.  That,  therefore,  which  neither  the  light  of  nature,  nor 
the  law  could  do,  God  bringeth  to  pass  by  the  power  of  the  Holy 
Ghost,  through  his  word,  or  the  ministry  of  reconciliation  (namely, 
the  gospel  concerning  the  Messias),  whereby  it  pleased  God  to  save 
those  that  believe,  as  well  under  the  Old,  as  New  Testament. 

Article  1 .  Under  the  Old  Testament  God  disclosed  unto  but  a 
few  this  secret  of  his  will ;  but  in  the  New  (the  distinction  of  people 
being  taken  away)  he  manifesteth  the  same  unto  many.  The  cause 
of  which  his  diverse  dispensation  is  not  to  be  imputed  to  the  worthi- 
ness of  one  nation  above  another,  or  to  the  better  using  of  the  light 
of  nature  by  some  than  by  other  some,  but  to  God's  most  free  good 
pleasure,  and  undeserved  love.     And  therefore  they,  to  whom,  with- 


556  APPENDIX. 

out  any  their  good  desert,  nay,  notwithstanding  their  ill  desert,  so 
great  a  favour  is  vouchsafed,  are  bound,  for  their  part,  to  acknowledge 
the  same  with  aU  humility  and  thankfulness  ;  and  as  for  others,  to 
whom  such  grace  is  not  afforded,  without  curious  sifting,  to  admire 
(with  the  Apostle)  the  severity  and  justice  of  God's  judgments  upon 
them. 

Article  8.  Now,  as  many  soever  as  are  called  by  the  Gospel,  are 
called  seriously.  For  God  by  his  word  doth  seriously  and  most 
truly  declare  what  is  acceptable  to  him  ;  namely,  that  those  that  are 
called,  come  unto  him  :  and  moreover  doth  seriously  promise  to  all 
such  as  come  to  him,  and  believe  in  him,  rest  for  their  souls,  and 
life  eternal. 

Article  9.  Whereas  many,  being  called  by  the  Gospel,  do  not 
come,  and  are  not  converted,  this  default  is  not  in  the  Gospel,  nor 
in  Christ  offered  by  the  Gospel,  nor  in  God  who  calleth  them  by  his 
Gospel,  and  moreover  bestoweth  divers  special  gifts  upon  them  but 
in  themselves,  that  are  called  ;  of  whom  some  are  so  careless,  that 
they  give  no  entrance  at  all  to  the  word  of  life  ;  others  entertain  it, 
but  suffer  it  not  to  sink  into  their  hearts,  and  so,  having  only  a 
fading  smack  of  joy,  bred  by  a  temporary  faith,  afterward  become 
revolters ;  others  choak  the  seed  of  the  word  with  the  thorns  of 
worldly  cares  and  fleshly  pleasures,  and  so  bring  forth  no  fruit  at  all ; 
as  our  Saviour  teacheth  us  in  the  parable  of  the  sower,  Matt.  xiii. 

Article  10.  But  whereas  others,  being  called  by  the  ministry  of 
the  Gospel,  do  come,  and  are  converted,  this  is  not  to  be  ascribed 
unto  man,  as  by  his  free-will  distinguishing  himself  from  others  en- 
dowed with  the  like  or  with  sufficient  grace  for  their  belief  and  con- 
version, (as  Pelagius,  in  the  pride  of  his  heresy,  would  have  it ;)  but 
must  be  attributed  unto  God,  who,  as  he  hath  from  all  eternity 
chosen  in  Christ  those  that  are  his,  so  in  process  of  time  effectually 
calleth  them,  endueth  them  with  the  gift  of  faith  and  repentance, 
and,  delivering  them  out  of  the  power  of  darkness,  translateth  them 
into  the  kingdom  of  his  Son,  to  the  end  that  they  should  magnify 
him  who  hath  so  mightily  called  them  out  of  darkness  into  this 
wondrous  light,  and  that  they  should  not  boast  in  themselves  but 
in  the  Lord,  as  is  often  avouched  by  the  Apostles  in  many  passages 
of  their  Epistles. 


III.  JUDGMENT  OF  THE  SYNOD  OF  DORT.  557 

Article  1 1 .  Furthermore,  wliereas  God  bringeth  to  pass  this  his 
own  good-pleasure  in  the  elect,  (namely,  when  he  worketh  true  con- 
version in  them,)  he  not  only  provideth  that  the  Gospel  may  be 
outwardly  preached  unto  them,  and  powerfully  enlighteneth  their 
minds  by  the  Holy  Ghost,  that  they  may  understand  aright,  and 
judge  of  the  things  of  the  Spirit  of  God  ;  but  also,  by  the  efficacy 
of  the  same  regenerating  Spirit,  he  pierceth  into  the  most  inward 
parts  of  man  :  whose  heart  being  close  shut  up,  he  openeth  it ;  being 
hard,  he  softenethit;  being  uncircumcised,  he  circumciseth  it;  and  as 
for  the  will,  he  infuseth  new  qualities  into  it,  and  maketh  it  of  a  dead 
will  lively ;  of  an  evil,  good ;  of  a  nilling,  willing ;  of  a  stubborn, 
buxom  ;  and  stirreth'  it  up  also,  and  strengtheneth  it,  whereby 
it  is  enabled,  like  a  good  tree,  to  bring  forth  the  fruits  of  good 
works. 

Article  12.  And  this  is  that  regeneration,  second  creation, 
raising  from  the  dead,  and  quickening,  (so  often  inculcated  in  the 
holy  scriptures,)  which  God  worketh  in  us,  but  not  with  us  :  and  which 
is  not  brought  to  pass  by  bare  instruction  sounding  to  the  outward 
ear,  nor  by  moral  inducements,  no,  nor  by  any  kind  of  operation  so 
carried  on,  that,  when  God  hath  done  his  part,  it  should  remain  in 
man's  choice  to  be  or  not  to  be  regenerate ;  to  be  or  not  to  be  con- 
verted :  but  is  a  very  supernatural,  a  most  powerful,  and  withal  most 
sweet,  a  wonderful,  hidden,  and  unspeakable  working,  being,  for  the 
mightiness  thereof,  (according  to  the  scriptures,  which  are  the  doubt- 
less word  of  the  very  author  of  this  mighty  work,)  not  inferior  to 
the  creation  of  the  world,  or  raising  of  the  dead.  So  that  all  those, 
in  whose  hearts  God  worketh  after  this  admirable  manner,  are  cer- 
tainly, infallibly,  and  effectually  regenerated,  and  actually  believe. 
And  then  the  will,  being  now  renewed,  is  not  only  drawn  and 
moved  by  God,  but,  God  having  now  set  it  on  going,  itself  also 
worketh  :  whereupon  a  man  is  rightly  said,  by  this  grace  received, 
himself  to  repent  and  believe. 

Article  13.  The  faithful  cannot  in  this  life  attain  to  the  full 
knowledge  of  the  manner  of  this  working :  yet  in  the  mean  time 
they  content  themselves,  and  rest  in  this,  namely,  that  by  the  same 
grace  of  God  they  know  and  feel,  that  in  their  hearts  they  believe 
and  love  their  Saviour. 

Article  14.     So  then  faith  is  the  gift  of  God:  not  in  that  it  is 


558  APPENDIX. 

proffered  by  God  unto  man's  free-will,  but  because  it  is  really 
bestowed,  inspired,  and  infused  into  man  :  likewise,  not  as  though 
God  did  give  only  a  power  of  believing,  and  then  should  wait  the 
leisure  of  man's  will  for  consenting,  or  for  the  very  act  of  believing ; 
but  because  both  the  willingness  to  believe,  and  the  act  itself  of 
belief  are  wrought  in  man  by  him  that  worketh  both  the  will  and  the 
deed,  and  worketh  even  all  in  all. 

Article  15.  This  grace  God  oweth  no  man.  For  how  can  God 
become  debtor  to  him,  w'ho  hath  nothing  to  give  first,  that  it  might 
be  recompensed  to  him  again  ?  Nay,  what  can  God  owe  him,  who 
hath  nought  of  his  own,  but  sin  and  untruth  ?  "Whosoever  therefore 
is  made  partaker  of  this  kind  of  grace,  ever  oweth,  and  ever  payeth, 
thanks  to  God  only :  and  whoso  hath  it  not,  he  either,  framing  to 
himself  content  in  what  he  findeth  in  himself,  regardeth  not  all  these 
special  things,  or  in  carnal  security  vainly  boasteth  of  having  that 
which  indeed  he  hath  not. 

Furthermore,  as  for  those  that  make  outward  profession  of  the  faith, 
and  amend  their  lives,  we  are,  by  the  example  of  the  Apostles,  to 
judge,  and  speak  the  best  of  them ;  the  closet  of  the  heart  being  to 
us  unsearchable.  But  as  for  those,  who  are  not  as  yet  called,  we 
must  prav  for  them  to  God,  who  calleth  those  things  that  are  not,  as 
if  they  were  :  but  in  no  wise  may  we  wax  pi'oud  against  them,  as  if 
we  ourselves  had  caused  that  distinction,  whereby  we  are  made 
unlike  them. 

Article  16.  On  the  other  side,  as,  by  the  fall,  man  ceased  not  to 
be  man,  endued  with  understanding  and  will,  nor  did  sin,  spread- 
ing itself  through  all  mankind,  abolish  nature  in  us,  but  corrupted 
and  spiritually  slew  it ;  in  like  manner  this  regenerating  grace  of 
God  worketh  not  upon  men  as  if  they  were  stocks  and  stones,  nor 
doth  it  abolish  the  will  and  properties  thereof,  or  maugre  "constrain 
it,  but  doth  spiritually  revive  it,  heal  it,  rectify  it,  and  powerfully 
yet  gently  bend  it :  so  that  where  formerly  the  rebellion  of  the 
flesh,  and  stubbornness,  did  domineer  without  controul,  now  a 
willing  and  sincere  obedience  to  the  Spirit  begins  to  reign ;  in 
which  change  the  true  and  spiritual  rescue  and  freedom  of  our  will 
doth  consist.  And  surely,  unless  the  wonderful  worker  of  all  good- 
ness should  deal  with  us  in  this  sort,  there  were  no  hope  left  for 
man  to  arise  from  his  lapse  by  his  free-will,  through  which,  when  he 
stood  sound,  he  threw  himself  headlong  into  destruction. 


III.  JUDGMENT  OF  THE  SYNOD  OF  DORT.  559 

Article  17.  Moreover,  as  that  powerful  operation  of  God,  by 
•which  he  giveth  being  to  this  our  natural  life,  and  sustaineth  the 
same,  doth  not  exclude,  but  require^  the  use  of  those  means,  by  which 
it  pleaseth  God,  according  to  his  wisdom  and  goodness,  to  employ 
this  his  own  power  :  even  so  the  aforesaid  supernatural  working  of 
God,  by  which  he  regenerateth  us,  doth  in  no  wise  exclude  or  over- 
throw the  employment  of  the  Gospel,  which  God,  in  his  great  wis- 
dom, hath  ordained  to  be  the  seed  of  regeneration,  and  food  of  the 
soul.  Wherefore,  as  the  Apostles  and  their  successors  did  piously 
deliver  unto  the  people  the  doctrine  of  this  grace  of  God,  for  the 
advancing  of  his  glory,  and  beating  down  of  all  manner  of  pride  ; 
and  yet  withal  neglected  not  by  holy  admonitions,  taken  out  of  the 
Gospel,  to  keep  their  Christian  flocks  within  the  compass  of  the 
word,  sacraments,  and  exercise  of  discipline  :  so  in  these  days  also 
far  be  it  from  either  teachers  or  learners  in  the  Church  to  presume 
to  tempt  God  by  disjoining  those  things,  which  God,  according  to 
his  good-pleasure,  hath  appointed  to  go  together  inseparably.  For 
by  such  admonitions  grace  itself  is  derived  to  us ;  and  the  more 
readily  we  perform  our  duty,  thereby  is  the  good  gift  of  God  work- 
ing in  us  made  more  sensible  unto  us,  and  his  work  itself  best 
Cometh  to  perfection.  To  the  which  God  alone  is  due  for  evermore 
all  the  glory  of  these  means,  and  of  the  saving  fruit  and  efficacy  of 
them.     Amen. 

THE    REJECTION    OF    ERRORS. 

The  Synod,  having  laid  doion  the  true  doctrine,  noiv  rejecteth  the 
errors  of  those, — 

1.  That  teach,  '  That  it  cannot  well  be  avouched,  that  original  sin 
of  itself  is  sufficient  for  the  condemning  of  all  mankind,  or  for  the 
deserving  of  temporal  and  eternal  punishment.'  For  they  go  against 
the  Apostle,  who  saith,  Rom.  v.  12.  "  By  one  man  sin  entered  into 
the  world,  and  death  by  sin  ; .  and  so  death  passed  upon  all  men,  for 
that  all  have  sinned."  And  ver.  16.  "  The  judgment  was  by  one  to 
condemnation."     Rom.  vi.  23.     "  The  wages  of  sin  is  death." 

2.  That  teach,  'That  spiritual  gifts,  or  good  qualities  and  virtues 
(such  as  are  goodness,  holiness,  and  righteousness),  could  not  be 
seated  in  the  will  of  man  in  his  first  creation,  and  therefore  in  his 
fall  the  will  could  not  be  bereft  of  them.'  For  this  is  contrary  to  the 
description  of  the  image  of  God,  laid  down  by  the  Apostle,  Ephes. 


560  APPENDIX. 

iv.  24,  where  he  describeth  it  by  righteousness  and  holiness,  which 
doubtless  are  placed  in  the  will. 


3.  That  teach,  '  That  in  spiritual  death  no  spiritual  gifts 
were  separated  from  the  will  of  man  ;  for  that  the  will  of  itself 
was  never  corrupted,  but  only  encumbered  by  the  darkness  of 
the  understanding,  and  unruliness  of  the  affections  :  which  impedi- 
ments being  removed,  the  wUl  may  put  in  use  her  own  inbred 
faculty  of  freedom,  (that  is,  her  self-will,)  and  will  and  choose,  or 
not  will  and  refuse,  any  kind  of  good  set  before  her.'  Verily,  this  is  a 
new-fangled  and  erroneous  piece  of  doctrine,  bent  on  purpose  for  the 
enhancing  the  forces  of  free-will,  contrary  to  that  of  the  prophet 
Jeremiah,  xvii.  9.  "  The  heart  is  deceitful  above  all  things,  and 
desperately  wicked."  And  that  of  the  Apostle,  Ephes.  ii.  3.  "Among 
whom  (namely,  children  of  disobedience)  all  we  also  had  our  con- 
versation in  times  past,  in  the  lusts  of  our  flesh,  fulfilling  the  wills  of 
the  flesh  and  of  the  mind." 

4.  That  teach,  '  That^  an  unregenerate  man  is  not  properly  nor 
totally  dead  in  sins,  nor  destitute  of  all  strength  tending  to  spiritual 
good  ;  but  that  he  is  able  to  hunger  and  thirst  after  righteousness,  or 
everlasting  life,  and  to  offer  the  sacrifice  of  an  humble  and  contrite 
heart,  even  such  as  is  acceptable  to  God.'  For  these  assertions 
march  against  the  direct  testimonies  of  scripture  :  Ephes.  ii.  1  ;  5. 
'•  Ye  were  dead  in  trespasses,  and  sins."  And  Gen.  vi.  5.  and  viii.  21. 
"  Every  imagination  of  the  thoughts  of  man's  heart  is  only  evil  con- 
tinually." Moreover  the  hungring  and  thirsting  for  deliverance  out 
of  miseiy,  and  for  life  eternal,  as  also  the  offering  to  God  the  sacrifice 
of  a  broken  heart,  is  proper  to  the  regenerate,  and  such  as  are 
called  blessed  ;  Psal.  Ii.  19.  and  Matt.  v.  6. 

5.  That  teach,  '  That  a  corrupt  and  natural  man  can  so  rightly  use 
common  grace  (by  which  they  mean  the  light  of  nature),  or  those 
gifts  which  are  left  in  him  after  the  fall,  that,  by  the  good  use 
thereof,  he  may  attain  to  a  greater,  namely,  evangelical  or  saving 
grace,  and  by  degrees  at  length  to  salvation  itself.  And  that  God,  for 
his  part,  sheweth  himself  ready  in  this  manner  to  reveal  Christ  to 
all  men  :  seeing  he  doth  sufficiently  and  efficaciously  afford  to  every 
man  necessary  means  for  the  making  Christ  known,  and  for  faith  and 
repentance.'     For  this  is  convinced  to  be  false,  as  by  the  experience 


III.  JUDGMENT  OF  THE  SYNOD  OF  DORT.  561 

of  all  ages  in  the  world,  so  also  by  the  scriptures.  Psal.  cxlvii. 
19,  20.  "He  sheweth  his  word  unto  Jacob,  his  statutes  and  his 
judgments  unto  Israel ;  he  hath  not  dealt  so  with  any  nation,  and 
as  for  his  judgements,  they  have  not  known  them."  Acts  siv.  16. 
"  God,  in  times  past,  suffered  all  nations  to  walk  in  their  own  wavs." 
Acts  xvi.  6,  7.  Paul,  and  his  company  "  were  forbidden  of  the  Holy 
Ghost  to  preach  the  word  in  Asia  :"  and  "  after  they  were  come  to 
Mysia,  they  essayed  to  go  into  Bithynia ;  but  the  Spirit  suffered 
them  not." 

6.  That  teach,  '  That  in  the  true  conversion  of  a  man  there  cannot 
be  infused  by  God  any  new  quaUties,  habits,  or  gifts  into  his  will ; 
and  so  that  faith,  by  which  we  are  first  converted,  and  from  which 
we  are  styled  faithful,  is  not  any  quality,  or  gift,  infused  by  God,  but 
only  an  act  of  man  :  and  that  this  faith  cannot  be  called  a  gift  other- 
wise than  in  regard  of  the  power  or  means  given  us  of  attaining  it.' 
For  these  strange  positions  are  contradictory  to  the  holy  scriptures, 
which  testify  unto  us  that  God  doth  infuse  into  our  hearts 
new  qualities  of  faith,  obedience,  and  sense  of  his  love  towards 
us.'  Jer.  xxxi.  33.  "  I  will  put  my  law  into  their  inward  parts,  and 
write  it  in  their  hearts."  Isa.  xliv.  3.  "  I  will  pour  water  upon 
him  that  is  thirsty,  and  floods  upon  the  dry  ground  ;  I  will  pour  my 
Spirit  upon  thy  seed."  Rom.  v.  5.  "The  love  of  God  is  shed  abroad 
in  our  hearts  by  the  Holy  Ghost,  which  is  given  unto  us."  They  con- 
tradict also  the  continual  practice  of  the  Church,  which  useth  to  pray 
after  the  manner  described  by  the  prophet,  "  Convert  me,  O  Lord, 
and  I  shall  be  converted."     Jer.  xxxi.  18. 

7.  That  teach,  'That  the  grace,  whereby  we  are  converted  unto 
God,  is  nothing  else  but  a  gentle  inducement ;  or  (as  others  explain 
it)  that  the  most  noble  kind  of  working  in  man's  conversion,  and 
most  suitable  to  our  nature,  is  that  which  is  performed  by  suasory 
motives,  or  advice  :  and  that  no  cause  can  be  alleged  why  even  such 
moral  grace  alone  should  not  of  natural  men  make  spiritual  :  nay, 
moreover,  that  God  doth  not  produce  the  consent  of  our  will  other- 
wise than  by  way  of  moral  counselling  :  and  that  the  efficacy  of  God's 
working,  wherein  he  exceedeth  the  working  of  the  devil,  consisteth 
in  this,  that  the  devil  promoteth  temporary  things,  but  God  things 
eternal.'  For  this  is  down-right  Pelagianism,  and  warreth  against  the 
M'hole  course  of  the  scriptures,  v.hich,  besides  this  suason,^  kind  of 
moving,  acknowledge  in  the  conversion  of  a  man  another  manner 
of  working  of  God's  Spirit,  and  that  more  divine,  and  of  far  greater 

2  o 


562  APPENDIX. 

efficacy.  Ezek.  xxxvi.  26.  "  I  will  give  you  a  new  heart,  and  a 
new  spirit  will  I  put  within  you  ;  and  I  will  take  away  the  stony 
heart  out  of  your  flesh,  and  I  will  give  you  an  heart  of  flesh,"  &c. 

VITI.  That  teach,  '  That  God,  in  regenerating  a  man,  doth  not 
employ  that  omnipotent  strength,  whereby  he  may  powerfully  and 
infallibly  bow  and  bend  his  will  unto  faith  and  conversion  :  but  that, 
all  the  gracious  operations  which  God  useth  for  our  conversion 
being  accomplished,  nevertheless  man  can  withstand  God  and  his 
Holy  Spirit  intending  that  man's  conversion,  yea,  and  oftentimes  doth 
make  actual  resistance,  to  the  utter  defeating  of  his  own  regenera- 
tion :  so  that  it  lieth  in  man's  power  to  be,  or  not  to  be,  regenerate.' 
For  this  amounteth  to  no  less,  than  the  denying  all  efficacy  to  God's 
grace  in  our  conversion,  and  the  subjecting  the  work  of  the 
Almighty  unto  the  will  of  man  :  which  is  flat  contrary  to  the  doctrine 
of  the  Apostles.  Ephes.  i.  19.  That  "we  believe  according  to  the 
working  of  his  mighty  power."  And  2  Thes.  i.  11 ,  Tliat  "  God  fulfilleth 
all  the  good  pleasure  of  his  goodness,  and  the  work  of  faith  with 
power."  And  2  Peter  i.  3.  That  "God's  power  hath  given  unto  us  all 
things,  that  pertain  unto  life  and  godliness." 

IX.  That  teach,  '  That  grace  and  free-will  are  coparcening  causes, 
jointly  concurring  to  the  beginning  of  conversion ;  and  that  grace 
doth  not  in  order  of  causality  go  before  the  action  of  the  will :  that 
is,  that  God  doth  not  efi'ectually  help  man's  will  unto  conversion, 
before  the  will  of  man  moveth  and  determineth,  or  setteth  itself 
thereunto.'  For  this  doctrine  was  long  since  condemned  by  the 
ancient  Church  among  the  Pelagian  errors,  out  of  the  Apostle's 
authority.  Rom.  ix.  1 6.  "  It  is  not  of  him  that  willeth,  nor  of  him 
that  runneth,  but  of  God  that  sheweth  mercy."  And  1  Cor.  iv.  7. 
"  Who  maketh  thee  to  difi^er  from  another  ?  and  what  hast  thou,  that 
thou  didst  not  receive?"  Also,  Phil.  ii.  13.  "It  is  God  which 
worketh  in  you,  both  to  will,  and  to  do,  of  his  good  pleasure." 


THE    FIFTH    CHAPTER,   OR    DOCTRINAL    HEAD,    WHICH    IS    CONCERNING 
THE    PERSEVERANCE    OF    THE    SAINTS. 

Article  1.  Whomsoever  God,  according  to  his  purpose,  calls 
unto  the  fellowship  of  his  Son,  our  Lord  Jesus,  and  regenerates  by 
the  Holy  Spirit,  those  certainly,  even  in  this  life,  he  frees  from  the 
dominion  of  sin,  and  slavery  under  sin,  but  not  altogether  from  the 
flesh,  and  bodv  of  sin. 


III.  JUDGMENT  OF  THE  SYNOD  OF  DORT.  563 

Article  2.  From  hence  arise  in  holy  men  daily  sins  of  infirmity, 
and  even  their  best  works  have  their  blemishes,  which  yield  unto 
them  perpetual  matter  of  humbling  themselves  before  God,  of 
making  their  recourse  unto  Christ  crucified,  of  mortifying  the  flesh 
more  and  more  by  the  Spirit  of  prayer,  and  by  holy  and  godly 
exercises,  and  of  striving  and  sighing  after  the  goal  of  perfection,  so 
long  till,  being  delivered  from  this  body  of  death,  they  may  reign 
with  the  Lamb  of  God  in  the  heavens. 

Article  3.  By  reason  of  these  relics  of  sin  dwelling  in  them,  and, 
besides  this,  the  temptations  of  the  world  and  Satan,  they  which 
are  converted  could  not  continue  in  the  state  of  grace,  if  they  were 
left  to  their  own  strength :  but  God  is  faithful,  who  mercifully  con- 
firmeth  them  in  that  grace,  wherein  he  hath  once  accepted  them,  and 
mightily  preserveth  them  in  the  same,  even  unto  the  end. 

Artide  4.  But  although  that  power  of  God,  confirming  and 
keeping  the  truly  faithful  in  the  state  of  grace,  is  greater  than  can 
possibly  be  overcome  by  the  flesh :  nevertheless  they  which  are 
converted,  are  not  always  so  led  and  moved  by  God,  that  they 
cannot,  through  their  own  fault,  stray,  and  depart  from  the  guidance 
of  grace  in  some  particular  actions,  and  be  seduced  by  the  concu- 
piscence of  the  flesh,  and  give  way  unto  the  same.  Wherefore  they 
must  continually  watch  and  pray,  that  they  be  not  led  into  tempta- 
tion. Which  when  they  do  not,  it  is  not  only  possible  that  they 
should  be  carried  away  by  the  flesh,  the  world,  and  the  devil,  into 
grievous  and  heinous  sins,  but  sometimes  also,  by  God's  just  per- 
mission, they  are  carried  away :  which  the  lamentable  falls  of  David, 
Peter,  and  other  of  the  saints,  described  unto  us  in  the  scripture, 
evidently  shew. 

Article  5.  Now,  by  such  enormous  sins  they  greatly  ofifend  God, 
incur  the  guilt  of  death,  grieve  the  Holy  Spirit,  break  off"  the  exercise 
of  faith,  most  grievously  wound  the  conscience,  now  and  then  for  a 
time  lose  the  sense  of  grace,  until,  upon  their  returning  into  the  way 
by  true  and  earnest  repentance,  God's  fatherly  countenance  shines 
again  upon  them. 

Article  6.  For  God,  who  is  rich  in  mercy,  according  to  the 
unchangeable  purpose  of  election,   doth    not  wholly  take  away  his 


564  APPENDIX. 

Spirit  from  his,  no,  not  in  their  grievous  shps,  nor  suffers  them  to 
■wander  so  far  as  to  fall  away  from  the  grace  of  adoption,  and 
state  of  justification,  or  to  commit  the  sin  unto  death,  or  against 
the  Holy  Ghost,  or  to  be  altogether  forsaken  of  him,  and  throw 
themselves  headlong  into  everlasting  destruction. 

Article  7.  For  first  of  all,  in  these  slips,  he  preserveth  in  them 
that  his  immortal  seed,  by  which  they  were  once  born  again,  that 
it  die  not,  nor  be  lost :  afterward,  by  his  word  and  Spirit,  he 
effectually  and  certainly  reneweth  them  again  unto  repentance, 
so  that  they  do  heartily,  and  according  unto  God,  grieve  for  their 
sins  committed,  and  with  a  contrite  heart,  by  faith  in  the  blood  of 
the  Mediator,  crave  and  obtain  forgiveness  of  them,  recover  the 
apprehension  of  the  favour  of  God  reconciled  unto  them,  adore  his 
mercies  and  faithfulness,  and  from  thenceforward  more  carefuUy 
work  out  their  salvation  with  fear  and  trembling. 

Article  8.  So,  not  by  their  own  merits  or  strength,  but  by  God's 
free  mercy,  they  obtain  thus  much,  that  they  neither  totally  fall 
from  faith  and  grace,  nor  continue  to  the  end  in  their  falls  and 
perish ;  which,  in  regard  of  themselves,  not  only  full  easily  might, 
but  doubtless  would,  come  to  pass :  yet,  in  respect  of  God,  it  cannot 
so  fall  out ;  since  neither  his  counsel  can  be  changed,  nor  his  promise 
fail,  nor  the  calling  according  to  his  purpose  be  revoked,  nor  Christ's 
merit,  intercession,  and  custodv,  be  made  of  none  effect,  nor  the 
sealing  of  the  Holy  Spirit  be  frustrated  or  defaced. 

Article  9.  Of  this  preser\-ation  of  the  elect  unto  salvation,  and 
perseverance  of  true  believers  in  the  faith,  the  faithful  themselves 
may  be  and  are  ascertained  according  to  the  measure  of  their  faith, 
by  which  they  assuredly  believe  that  they  are,  and  shall  for  ever 
continue,  true  and  lively  members  of  the  church,  and  that  they  have 
remission  of  their  sins,  and  everlasting  life. 

Article  10.  And  therefore  this  certainty  is  not  from  any  special 
revelation  made  beside  or  without  the  word,  but  from  faith  in  God's 
promises,  which  he  hath  most  plentifully  revealed  in  his  word  for 
our  comfort ;  from  the  testimony  of  the  Holy  Spirit  bearing  witness 
with  our  spirit,  that  we  are  the  sous  of  God,  and  heirs ;  Rom.  viii. 
16.    lastly,  from  a    serious  and  holy  care  of  keeping  a  good  con- 


III.    JUDGMENT    OP    THE    SYNOD    OF    DORT.  565 

science,  and  endeavour  of  good  works.  And  if  God's  chosen  should 
want  in  this  world  this  solid  comfort  of  obtaining  the  victory,  and 
this  infalKble  pledge  and  earnest  of  eternal  glory,  they  were  surely 
of  all  men  the  most  miserable. 

Article  11.  Nevertheless,  the  scriptures  witness,  that  the  faithful 
do  wrestle  in  this  life  with  divers  doubts  of  the  flesh,  and,  being 
plunged  in  deep  temptations,  do  not  always  perceive  in  themselves 
this  full  assurance  of  faith,  and  certainty  of  perseverance :  but  God, 
the  Father  of  all  consolation,  suffers  them  not  to  be  tempted  above 
that  they  are  able,  but  with  the  temptation  makes  a  way  to  escape  ; 
1  Cor.  X.  13,  and  by  his  Holy  Spirit  revives  in  them  the  certainty 
of  perseverance. 

Article  12.  Now,  so  far  is  assurance  of  perseverance  in  the  truly 
faithful  from  making  them  proud  and  carnally  secure,  that,  on  the 
contrar}',  it  is  the  very  root  of  humility,  of  filial  reverence,  of  true 
godliness,  of  patience  in  all  conflicts,  of  fervent  prayer,  of  constancy 
in  bearing  the  cross  and  confessing  God's  truth,  and,  lastly,  of 
solid  joy  in  God  :  and  tiiat  moreover  the  consideration  of  this  benefit 
becometh  a  goad,  or  spur,  to  incite  them  to  a  serious  and  continual 
exercise  of  thankfulness  and  good  works  ;  as  appeareth  by  the  tes- 
timonies of  the  scriptures,  and  examples  of  the  ssiints. 

Article  13.  Nor  doth  the  revived  confidence  of  perseverance 
beget  wantonness,  or  reckless  neglect  of  piety  in  those  who  are 
restored  upon  their  fall,  but  a  far  greater  care  to  walk  more  circum- 
spectly in  the  ways  of  the  Lord,  which  are  prepared  to  this  end, 
that  by  walking  therein  they  may  hold  fast  the  certainty  of  their 
perseverance ;  lest  by  reason  of  the  abuse  of  his  Fatherly  bounty, 
God's  gracious  countenance  (the  beholding  whereof  is  sweeter  than 
life  to  the  godly,  the  withdrawing  more  bitter  than  death)  be  again 
turned  away  from  them,  and  so  they  become  more  grievously 
wracked  in  conscience  than  before. 

Article  14.  And  as  it  pleased  God  to  begin  this  his  work  of 
grace  in  us  by  the  preaching  of  the  Gospel,  so  by  the  hearing, 
reading,  meditation,  exhortations,  threats,  and  promises  of  the  same, 
as  also  by  the  use  of  the  sacraments,  he  maintaineth,  continueth, 
and  perfectetli  liis  said  gracious  work. 


566  APPENDIX. 

Article  15.  This  doctrine  concerning  the  perseverance  of  true 
believers  and  saints,  and  the  certainty  thereof,  (which  God,  to  the 
glory  of  his  name,  and  comfort  of  godly  souls,  hath  most  abundantly 
revealed  in  his  word,  and  imprinteth  in  the  hearts  of  the  faithful,) 
howsoever  flesh  and  blood  apprehends  it  not,  Satan  hates  it,  the 
world  laughs  at  it,  ignorant  men  and  hypocrites  abuse  it,  and 
erroneous  spirits  impugn  it ;  yet  the  spouse  of  Christ  hath  always 
most  tenderly  loved,  and  constantly  defended  it,  as  a  treasure  of 
un valuable  price.  ^\Tiich  that  she  may  still  do,  God  will  provide 
and  bring  to  pass  :  against  whom  neither  can  any  counsel  avail,  nor 
strength  prevail. 

To  which  only  God,  the  Father,  Son,  and  Holy  Ghost,  be  honour, 
and  glorv,  for  ever  and  ever.     Amen. 


THE      REJECTION    OF    ERRORS    TOUCHING     THE     DOCTRINE    OF    THE 
PERSEVERANCE    OF    THE    SAINTS. 

The  Synod,  having  declared  the  orthodox  doctrine,  now  proceedeth  to 
disavoxv  the  errors  of  those, — 

1 .  That  teach,  '  That  the  perseverance  of  the  faithful  is  not  an 
effect  of  election,  or  any  gift  of  God  purchased  by  the  death  of 
Christ ;  but  that  it  is  a  condition  of  the  new  covenant,  which  is  to 
be  performed  on  man's  part,  by  his  own  free-will,  before  his  (as  they 
themselves  speak)  peremptory  election  and  justification.'  For  the 
holy  scripture  witnesseth  that  it  follows  upon  election,  and  is  given 
to  the  elect  by  virtue  of  Christ's  death,  resurrection,  and  intercession. 
Rom.  viii.  32 — 35,  "  He  that  spared  not  his  own  Son,  but  delivered 
him  up  for  us  all,  how  shall  he  not  with  him  also  fi-eely  give  us 
all  things  ?  Who  shall  lay  any  thing  to  the  charge  of  God's  elect  ? 
It  is  God  that  justifieth  :  who  is  he  that  condemneth  ?  It  is  Christ 
that  died,  yea  or  rather  that  is  risen  again,  who  is  even  at  the  right 
hand  of  God,  who  also  maketh  intercession  for  us.  Who  shall 
separate  us  from  the  love  of  Christ  ?  " 

2.  That  teach,  '  That  God  indeed  furnisheth  the  faithful  man 
with  sufficient  strength  to  persevere,  and  is  ready  to  maintain 
that  strength  in  hira,  if  he  himself  be  not  wanting  to  his  duty  :  yet, 
notwithstanding,  whenas  all  abilities  necessary  unto  perseverance, 
and  all  things  which  God  is  pleased  to  use  for  the  preservation  nf 


III.  JUDGMENT  OF  THE  SYNOD  OF  DORT.  567 

faith,  are  granted  and  set  in  readiness,  that  it  still  remaineth  in  the 
choice  and  pleasure  of  man's  will  to  persevere,  or  not.'  For  this 
opinion  is  easily  discovered  to  be  an  imp  of  Pelagianism,  which, 
whilst  it  strives  to  make  man  free,  makes  him  sacrilegious  :  contrary 
to  the  uniform  and  perpetual  consent  of  evangelical  doctrine,  which 
quite  strippeth.  man  of  all  matter  of  boasting,  and  ascribeth  the  glory 
of  this  benefit  to  God's  grace  only ;  and  contrary  to  the  Apostle, 
witnessing  that  it  is  God,  who  shall  confirm  us  even  unto  the  end, 
that  we  may  be  blameless  in  the  day  of  our  Lord  Jesus  Christ. 
1  Cor.  i.  8. 

3.  That  teach,  '  That  the  regenerate  and  true  believers  not 
only  may  totally  and  finally  fall  from  justifying  faith,  as  also 
from  grace  and  salvation,  but  that  frequently  also  they  indeed  do 
fall  from  all  these,  and  perish  everlastingly.'  For  this  opinion  makes 
the  very  grace  of  justification  and  regeneration,  and  Christ's  con- 
tinual custody,  void  and  of  no  efl^ect ;  contrary  to  the  express  words 
of  St.  Paul,  Rom.  v.  8,  9.  "  While  we  were  yet  sinners,  Christ 
died  for  us  :  much  more,  then,  being  now  justified  by  his  blood,  we 
shall  be  saved  from  wrath  through  him."  And  contrary  to  the 
Apostle  St.  John,  1  John  iii.  9.  ""Whosoever  is  born  of  God,  doth 
not  commit  sin  :  for  his  seed  remaineth  in  hira,  neither  can  he  sin, 
because  he  is  born  of  God."  And  also  contrary  to  the  words  of  our 
Saviour,  John  x.  28,  29.  "I  give  eternal  life  unto  my  sheep,  and 
they  shall  never  perish,  neither  shall  any  pluck  them  out  of  my 
hand :  my  Father  which  gave  them  me,  is  greater  than  all ;  and 
none  is  able  to  pluck  them  out  of  my  Father's  hand." 

4.  That  teach,  'That  the  regenerate,  and  truly  faithful,  may  sin 
the  sin  unto  death,  or  against  the  Holy  Ghost.'  Whereas  the  same 
apostle  John,  in  the  fifth  chapter  of  his  first  Epistle,  having  (ver.  16.) 
made  mention  of  such  as  sinned  unto  death,  and  forbidden  to  pray 
for  them,  presently  (ver.  18.)  addeth :  "  We  know  that  whosoever 
is  born  of  God  sinneth  not  (to  wit  that  kind  of  sin) ;  but  he  that  is 
begotten  of  God,  keepeth  himself,  and  that  wicked  one  toucheth 
him  not." 

5.  That  teach,  '  That  no  certainty  of  future  perseverance  can  be 
had  in  this  life,  without  special  revelation.'  For  by  this  doctrine  the 
solid  comfort  of  true  behevers  in  this  hfe  is  quite  taken  away,  and 
the  doctrine  of  doubtfulness  (avouched  by  the  Papists)  is  brought 


568  APPENDIX. 

again  into  the  Church.  Whereas  the  holy  scripture  everywhere 
draweth  this  assurance,  not  from  special  and  extraordinary  revelations, 
but  from  the  proper  marks  and  signs  of  God's  children,  and  from 
the  unfailable  promises  made  by  God  himself  :  especially  the  Apostle, 
Rom.  viii.  39.  "  No  creature  is  able  to  separate  us  from  the  love  of 
God,  which  is  in  Jesus  Christ."  And  St.  John,  1  John  iii.  24. 
"  He  that  keepeth  his  commandments,  dwelleth  in  him,  and  he  in 
him  :  and  hereby  we  know  that  he  abideth  in  us,  even  by  the  Spirit 
which  he  hath  given  us." 

6.  That  teach,  'That  the  doctrine  maintaining  assurance  of  per- 
severance and  of  salvation,  is,  of  its  own  nature  and  guise,  a  soft 
pillow  for  the  flesh,  and  hurtful  to  good  manners,  godliness,  prayer, 
and  other  holy  courses  :  and  contrariwise,  that  it  is  a  very  com- 
mendable thing  to  be  doubtful  of  such  perseverance.'  For  the 
opposers  of  this  assurance  do  evidently  shew,  that  they  know  not  the 
powerfulness  of  God's  grace,  nor  the  operation  of  the  Holy  Ghost 
dwelling  in  the  heart,  and  spare  not  to  outface  the  apostle  St.  John, 
affirming  the  contrary  in  express  terms;  1  John  iii.  2,  3.  "Beloved, 
now  are  we  tbe  sons  of  God  :  and  it  doth  not  yet  appear  what  we 
shall  be  :  but  we  know^,  that  when  he  shall  appear,  we  shall  be  like 
him  ;  for  we  shall  see  him  as  he  is.  And  every  man  that  hath  this 
hope  in  him,  purifieth  himself  even  as  he  is  pure.''  They  are  also 
refuted  by  the  examples  of  holy  men,  both  in  the  Old  and  New 
Testament,  who,  though  well  assured  of  their  own  perseverance  and 
salvation,  yet  gave  not  over  .  prayers,  and  other  exercises  of 
godliness. 

7.  That  teach,  '  That  the  faith  of  those  that  believe  but  for  a 
season,  differeth  not  from  justifying  and  saving  faith,  but  only  in 
respect  of  continuance.'  For  Christ  himself  (Matt.  xiii.  20.  and 
Luke  viii.  13.)  manifestly  putteth  a  threefold  disparison  between 
temporizers  and  true  believers :  Scxying,  that  those  receive  the  seed 
in  stony  ground,  these  in  good  ground,  that  is,  in  an  honest  and  good 
heart :  those  want  root,  these  have  a  fast  root :  those  are  fruitless, 
these  bring  forth  their  fruit  with  diversity  of  yieldance,  and  that 
with  patience,  that  is,  with  constancy  and  perseverance. 

8.  That  teach,  '  That  it  is  not  absurd  that  a  man  should  lose 
his  first  regeneration,  and  be  again  and  again  new-born  spiritually.' 
For  they  that  teach  this,  do  thereby  deny  the  uncorruptibleness  of 


III.  JUDGMENT  OF  THE  SYNOD  OF  DORT.  569 

that  divine  seed,  whereof  we  are  born  anew ;  contrary  to  the  testi- 
mony of  the  Apostle  St.  Peter,  1  Peter  i.  23.  "  Being  bom  again, 
not  of  corruptible  seed,  but  of  incorruptible." 

9.  That  teach,  '  That  Christ  never  prayed  for  the  faithful's  infal- 
lible perseverance  in  faith."  For  they  contradict  Christ  himself, 
saying  to  Peter,  Luke  xxii.  32.  "I  have  prayed  for  thee,  that  thy 
faith  fail  not  :"  and  also  witnesssing,  (John  xvii.  20.)  that  himself 
prayed,  not  only  for  his  Apostles,  but  also  for  all  that  should  believe 
by  their  woi'd ;  when  he  said,  (ver.  11.)  "  Holy  Father,  keep 
through  thine  own  name  those  whom  thou  hast  given  me."  And, 
(ver.  15.)  "  I  pray  not,  that  thou  shouldst  take  them  out  of 
the  world,  but  that  thou  shouldst  keep  them    from  the   evil." 

THE  CONCLUSION. 

And  this  is  the  plain,  simple,  and  natural  explication  of  the 
orthodox  doctrine  concerning  the  five  articles  controverted  in  the 
united  provinces  of  the  Low  Countries  ;  as  also  the  rejection  of  those 
errors,  wherewith  the  Churches  of  the  said  Netherlands  have  for  a 
time  been  much  troubled.  Which  their  determination  the  Synod 
holdeth  to  be  taken  out  of  God's  word,  and  agreeable  to  the  Con- 
fessions of  the  Reformed  Churches.  Whereby  it  manifestly  appeareth, 
with  how  small  truth,  equity,  or  charity,  some  (whom  such  dealings 
least  beseemed)  have  laboured  to  beat  into  the  people's  heads, — 

That  the  doctrine  of  the  Reformed  Churches,  concerning  Predes- 
tination, and  the  other  points  thereon  appendant,  doth,  of  its  own 
bent  and  inclination,  call  off  men's  minds  from  all  religion  and  pietv  : 
that  it  is  the  cushion  which  the  devil  layeth  under  our  flesh  ;  the  very 
castle  of  Satan,  out  of  which  he  layeth  watch  for  all,  woundeth  most 
men,  and  striketh  dead  very  many  with  the  darts,  as  well  of  despair, 
as  of  security  : 

That  this  doctrine  maketh  God  the  author  of  sin,  unjust,  a 
tyrant,  an  hypocrite  ;  and  that  it  is  nothing  else  but  a  patched  com- 
posure of  Stoicism,  Manicheism,  Libertinism,  and  Turcism  : 

That  it  maketh  men  carnally  secure,  as  being  thereby  persuaded 
that  the  elect,  live  they  how  they  list,  must  needs  be  saved,  and 
therefore  may  on  God's  name  run  through  all  the  outrageous  villi- 
nies  in  the  world :  and  contrariwise,  that  it  booteth  not  the 
reprobates  for  their  salvation,  though  they  should  sincerely  perform 
all  the  good  works  which  anv  saint  hath  done  : 


570  APPENDIX. 

That  by  it  we  are  taught,  that  God,  out  of  his  own  absolute  will, 
and  mere  purpose,  without  any  respect  at  all  of  sin,  hath  fore- 
ordained and  created  the  far  greatest  part  of  men  in  the  world  to  be 
damned  for  ever : 

That,  as  election  is  the  fountain  and  original  cause  of  faitli  and 
good  works,  so  in  like  manner  reprobation  is  the  cause  of  infidelity 
and  wickedness  : 

That  many  of  the  children  of  the  faithful  are,  in  their  infancy, 
without  any  guilt  at  all,  taken  from  their  mother's  breasts,  and 
tyrannously  cast  headlong  into  hell-fire  ;  so  that  neither  the  sacra- 
ment of  baptism,  nor  the  prayers  of  the  Church  at  their  baptizing,  can 
at  all  avail  them  : 

And  many  other  obloquies  of  this  strain,  which  the  Reformed 
Churches  not  only  do  not  admit,  but  also  detest  with  all  their 
heart. 

Wherefore  this  Synod,  holden  at  Dort,  requesteth,  and  in  the  name 
of  the  Lord  abjureth,  all,  whosoever  in  godly  zeal  call  upon  the  name 
of  our  Saviour  Jesus  Christ,  that  they  would  be  pleased  to  judge  of 
the  doctrine  of  the  Reformed  Churches,  not  out  of  calumnies  raked 
up  here  and  there,  no,  nor  out  of  the  private  tenets  of  some,  whether 
old  or  new,  doctors,  and  those  oftentimes  either  sinisterly  cited,  or 
corrupted  and  strained  to  a  sense  never  intended  by  the  authors ;  but 
out  of  the  published  Confessions  of  the  Churches  themselves,, and  (for 
these  points)  out  of  this  Declaration  of  orthodox  doctrine,  agreed 
upon  and  enacted  by  the  joint  consent  of  all  and  every  the  members 
of  this  whole  Synod. 

And  as  for  rash  and  slanderous  traducers,  the  Synod  earnestly 
advertiseth  them  to  look  unto  it,  and  consider  how  heavy  an  account 
they  are  to  give  unto  God,  that  bear  false  witness  against  so  many 
Churches,  and  so  many  Church  Confessions,  trouble  the  con- 
sciences of  the  weak,  and  labour  to  draw  the  society  of  true  believers 
into  suspicion  with  many. 

I^astly,  this  Synod  exhorteth  all  their  fellow-ministei's  of  the 
Gospel  to  have  a  pious  and  religious  care  in  the  handling  of  this 
doctrine,  whether  in  schools  or  pulpits  ;  and  whensoever  they  under- 
take it  by  word  or  pen,  discreetly  to  accommodate  the  same  to  the 
advancement  of  God's  glory,  to  the  promoting  of  holiness  of  life,  and 
to  the  comforting  of  afflicted  and  afirighted  souls  ;  to  frame,  not  only 
their  judgment,  but  also  their  style  of  speech,  to  the  square  of  the 
scriptures,  and  suitably  to  the  analogy  of  faith :  lastly,  to  forbear 
all  such  phrases,  or  manner  of  speech,  as  pass  the  bounds   set  out 


III.  JUDGMENT  OF  THE  SVNOD  OF  DORT.  571 

unto  US  of  the  right  meaning  of  the  holy  scriptures,  and  -svithal  give 
wayward  wranglers  just  occasion  of  traducing  or  slandering  the  doc- 
trine of  the  Reformed  Churches. 

The  Son  of  God,  Jesus  Christ,  who,  sitting  at  the  right  hand  of 
his  Father,  bestoweth  gifts  on  men,  sanctify  us  in  his  truth ;  bring 
back  into  the  way  of  truth  those  that  are  gone  astray ;  stop  the  mouths 
of  those  that  slander  sound  doctrine  ;  endue  the  faithful  ministers  of 
his  word  with  the  Spirit  of  wisdom  and  discretion  ;  that  all  they  utter 
may  tend  to  the  glory  of  God,  and  the  edification  of  their  hearers  ! 
Amen. 

This  is  our  opinion  and  judgment :  in  witness  whereof  we  have 
hereto  subscribed.* 


THE  APPROBATION 

OF    THE    ESTATES    GENEllAL. 

The  Estates  General  of  the  United  Provinces  of  the  Netherlands,  to 
all  that  shall  see  or  read  these  presents.  Greeting  : — 

Whereas,  for  the  abohshment  of  those  lamentable  and  most 
hurtful  controversies,  some  years  since  (to  the  great  damage  of  our 
commonweal,  and  breach  of  our  Church  peace)  raised  about  the 
notorious  Five  Articles  (so  called),  and  the  points  appendant  thereon, 
we  thought  fit,  according  to  the  good  course  usually  taken,  both  in 
God's  Church  generally,  and  particularly  in  the  Belgic  Church  itself, 
to  summon  a  National  Synod  of  all  the  Churches  of  our  United  Pro- 
vinces, to  be  assembled  at  Dort ;  and  for  the  better  celebrating  the 
said  Svnod  to  the  especial  benefit  of  these  countries,  have,  without 
spare  of  our  labour  or  charges,  requested  and  obtained  to  be  sent 
hither  many  worthv,  learned,  and  notable  divines  of  the  Reformed 
Churches  in  divers  foreign  nations,  as  by  their  several  subscriptions 
unto  the  Svnodical  judgment  doth  appear ;  and  have  also,  for  the 
well-ordering  of  the  said  Synod,  deputed  for  every  several  Province 
our  delegates,  who,  by  their  presence  from  the  beginning  to  the 
ending  of  the  sessions  of  that  Assembly,  might  take  care  that  all  things 

*  Here  follow  the  signatures,  occupying  several  pages,  which  it  was  not 
thought  necessary  to  subjoin. — Editor. 


572  APPENDIX. 

might  be  conducted  there  (according  to  our  sincere  intention)  in  the 
fear  of  God,  in  decent  order,  and  by  the  rule  of  God's  word 
only  :  and  whereas  the  said  Synod  hath  now,  by  God's  singular 
blessing,  with  so  joint  a  consent  of  all  and  every,  as  well  strangers 
as  domestics,  given  their  judgment  concerning  the  aforesaid  heads  of 
doctrine,  and  hath  moreover  passed  a  Synodical  censure  upon  the 
teachers  of  those  erronous  points  ;  and  also,  with  our  knowledge  and 
consent,  hath,  upon  the  6th  of  May  last  past,  published  the  said 
decrees  and  sentence  :  we,  being  desirous  that  the  Churches  of  these 
countries  may  fully  enjoy  the  fruit  of  this  great  and  holy  work, 
(being  such  as  the  Reformed  Churches  never  saw  before,)  and  holding 
nothing  more  dear,  nor  more  pertinent  to  our  charge,  than  the  glory 
of  God's  most  sacred  name,  the  maintaining  and  spreading  of  the 
true  Reformed  religion,  (which  is  the  foundation  of  our  prosperity, 
and  the  bond  of  combination  among  the  confederate  Provinces,)  and 
the  concord,  peace,  and  tranquillity  of  our  Churches  ;  as  also  the 
preserving  of  correspondence  and  communion  between  the  Churches 
within  these  countries,  and  all  other  foreign  Reformed  Churches,  from 
which  we  neither  may  nor  can  dissever  ourselves  ;  having  viewed, 
recognised,  and  duly  examined  and  weighed  the  aforesaid  judg- 
ment and  sentence  of  the  Synod,  have  fully,  in  all  points,  approved, 
confirmed,  and  ratified,  and  by  these  presents  do  approve,  confirm, 
and  ratify  the  same  :  hereby  willing  also,  and  ordaining,  that  no  doc- 
trine concerning  the  aforesaid  five  doctrinal  heads,  other  than  that 
which  shall  be  conformable  and  agreeing  with  the  forenamed  judg- 
ment, shall  be  taught  or  spread  in  the  Churches  of  these  coun- 
tries. And  accordingly  we  enjoin  and  command  all  ecclesiastic  as- 
semblies, all  Church  ministers,  professors,  and  doctors  of  divinity, 
rectors  of  colleges,  and  all  and  every  one  whom  these  things  may 
any  way  concern,  faithfully  and  sincerely  to  follow  the  same,  and  to 
conform  themselves  thereunto  in  the  performance  of  their  ministry 
and  functions. 

And  to  the  end  that  our  good  intention  may  attain  full  efli'ect 
on  all  sides,  we  enjoin  and  command  the  States,  Generals,  and 
Deputies  of  States,  the  Counsellors  and  Deputies  of  the  Provinces 
of  Gelders,  Zutphen,  Holland  and  Westfriesland,  Zealand,  Utrecht, 
Friesland,  Overyssel,  Groningcn,  and  the  Omlands,  and  all  other 
officers,  judges,  and  justices,  to  observe  and  maintain,  and  cause 
to  be  observed  and  maintained,  the  aforesaid  Synodical  judgment, 
with  the  appurtenances  :  so  that  neither  themselves  make  any 
imnuitation  of  them,  nor  suffer  to  be  attcn)})ted  by  others  in  any 


III.  JUDGMENT  OF  THE  SYNOD  OF  DORT.        573 

sort:  for  that  we  hold  and  judge  this  course  necessary  to  be 
taken  for  the  promoting  of  God's  glory,  for  the  welfare  and 
securing  of  this  State,  and  for  the  peace  and  tranquillity  of  this 
Church. 

Given  under  our  seal,  signed  by  our  President,   and  subscribed  by 
our  Secretary,  at  Gravenhague,  July  2,  1619. 


IV.  ASSEMBLY   OF  WESTMINSTER. 


THE   CONFESSION   OF   FAITH, 

Agreed  upon  by  the  Assembly  of  Divines  at  Westminster^  with 
the  assistance  of  the  Commissioners  from  the  Church  of  Scotland, 
as  a  part  of  the  Covenanted  Uniformity  in  Religion  heticixt 
the  Churches  of  Christ  in  the  three  kingdoms  of  England, 
Scotland,  and  Ireland.  Examined  and  approved  by  the  General 
Assembly  of  the  Church  of  Scotland,  ann.  1647;  and  ratified 
and  established  by  Act  of  Parliament,  ann.  1649. 

Chapter  1.     Of  the  Holy  Sc7-ij)ture. 

(1.)  Although  the  hght  of  nature,  and  the  works  of  creation  and 
providence,  do  so  far  manifest  the  goodness,  wisdom,  and  power 
of  God,  as  to  leave  men  unescusahle ;  3'et  are  they  not  sufficient  to 
give  that  knowledge  of  God,  and  of  his  will,  which  is  necessary 
unto  salvation.  Therefore  it  pleased  the  Lord,  at  sundry  times 
and  in  divers  manners,  to  reveal  himself,  and  to  declare  that  his 
will  unto  his  Church  ;  and  afterwards,  for  the  better  preserving  and 
propagating  of  the  truth,  and  for  the  more  sure  establishment  and 
comfoi't  of  the  Church,  against  the  corruption  of  the  flesh,  and  the 
malice  of  Satan  and  of  the  world,  to  commit  the  same  wholly  unto 
writing  :  which  maketh  the  holy  scripture  to  be  most  necessary, 
those  former  ways  of  God's  revealing  his  will  unto  his  people  being 
now  ceased. 

(2.)  Under  the  name  of  holy  scripture,  or  the  word  of  God 
written,  arc  now  contained  all  the  books  of  the  Old  and  New 
Testament,  which  are  these  : — 


IV.    ASSEMBLY    OF    WRSTMINSTER. 


OF    THE    OLD    TESTAMENT. 

Genesis, 

Ecclesiastes. 

Exodus. 

The  Song  of  Songs 

Leviticus. 

Isaiah. 

Numbers. 

Jeremiah. 

Deuteronomy. 

Lamentations. 

Joshua. 

Ezekiel. 

Judges. 

Daniel. 

Ruth. 

Hosea. 

I  Samuel. 

Joel. 

II  Samuel. 

Amos. 

I  Kings. 

Obadiah. 

II  Kings. 

Jonah. 

I  Chronicles. 

Micah. 

II  Chronicles. 

Nahum. 

Ezra. 

Habakkuk. 

Nehemiah. 

Zephaniah. 

Esther. 

Haggai. 

Job. 

Zechariah. 

Psalms. 

Malachi. 

Proverbs. 

OF    THE    NEW    TESTAMENT. 


Matthew. 

Merk. 

Luke. 

John. 

The  Acts  of  the  Apostles. 

Paul's  Epistle  to  the  Romans. 

I .  Corinthians. 

II  Corinthians. 

Galatians. 

Ephesians. 

Philippians. 

Colossians. 

I  Thessalonians. 


II  Thessalonians. 

I  To  Timothy. 

II  To  Timothy. 
To  Titus. 

To  Philemon^ 

The  Epistle  to  the  Hebrews. 

The  Epistle  of  James. 

The  1st.  and  2nd.  Epistles  of 

Peter. 
The     1st.    2nd.    and    3rd. 

Epistles  of  John. 
The  Epistle  of  Jude. 
The  Revelation. 


All  which  are  given  by  inspiration  of   God,    to  be  the   rule  of 
faith  and  life. 


576  APPENDIX. 

(3.)  The  books  commonly  call  Apocrypha,  not  being  of  divine 
inspiration,  are  no  part  of  the  canon  of  the  scripture ;  and  thei-e- 
fore  are  of  no  authority  in  the  Church  of  God,  nor  to  be  any  other- 
wise approved,  or  made  use  of,  than  other  human  writings. 

(4.)  The  authority  of  the  holy  scripture,  for  which  it  ought  to  be 
believed  and  obeyed,  dependeth  not  upon  the  testimony  of  any  man 
or  Church  ;  but  wholly  upon  God  (who  is  truth  itself)  the  author 
thereof :  and  therefore  it  is  to  be  received,  because  it  is  the  word  of 
God. 

(5.)  "We  may  be   moved  and  induced  by  the  testimony  of  the 
Church    to  an  high    and  reverend   esteem  of  the  holy    scripture  : 
and  the  heavenliness  of  the  matter,  the  efficacy  of  the  doctrine,  the 
'majesty  of  the  style,  the  consent  of  all  the  parts,  the  scope   of   the 
whole   (which  is,  to  give  all   glory  to  God),  the  full  discovery  it 
makes  of  the  only  way  of  man's  salvation,  the  many  other  incom- 
parable excellencies  and  the  entire  perfection  thereof,  are  arguments 
v^hereby  it  doth  abundantly  evidence  itself  to  be  the  word  of  God  : 
yet  notwithstanding,  our  full  persuasion  and  assurance  of  the  in- 
fallible truth   and  divine  authority  thereof,  is  from  the  inward  work 
/  of  the  Holy  Spirit,   bearing  witness  by  and  with  the  word  in  our 
'-^'hearts. 

(6.)  The  whole  counsel  of  God  concerning  all  things  necessary 

for  his  own  glory,  man's   salvation,  faith  and  life,  is  either  expressly 

set  down  in  scripture,  or  by  good  and  necessary  consequence  may  be 

deduced  from   scripture  ;    unto  which  nothing  at  any  time  is^  to  be 

added,  whether  by  new  revelations   of  the   Spirit,   or  traditiohs   of 

men.     Nevertheless,  we  acknowledge  the  inward  illumination  or  the 

'        Spirit  of  God  to  be  necessary  for  the  saving  understanding  of  such 

things  as  are  revealed  in  the  word  ;    and  that  there  are  some  cir- 

.^  f        cumstances  concerning  the  worship  of  God  ;  and  government  of  the 

*  Church,  common  to  human  actions  and  societies,  which  are  to  be 

ordered  by  the  light  of  nature  and  Christian  prudence,  according  to 

the  general  rules  of  the  word,  which  are  always  to  be  observed. 

(7.)  All  things  in  scripture  are  not  alike  plain  in  themselves,  nor 

\      alike  clear  unto  all ;    yet  those  things   which  are  necessary  to  be; 

I      known,   believed,  and  observed  for  salvation,    are   so    clearly  prc- 

">^!      pounded  and  opened,  in  some  place  of  scripture  or  other,  that  not 

I      only  the  learned,  but  the  unlearned,  in  a  due  use  of  the  ordinary 

means,  may  attain  unto  a  sufficient  understanding  of  them. 

(8.)  The  Old  Testament  in  Hebrew,  (which  was  the  native  Ian 
guage  of  the  people  of  God  of  old,)   and  the   New  Testament  in 


IV.    CONFESSION    OF    THE    ASSEMBLY    OF    WESTMINSTER.         577 

Greek,  (which,  at  the  time  of  the  \^Titing■  of  it,  was  most  generally  y 
known  to  the  nations,)  being  immediately  inspired  by  God,  and  by 
his  singular  care  and  providence  kept  pure  in  all  ages,  are  therefore 
authentical;  so  as,  in  all  controversies  of  religion,  the  Church  is 
finally  to  appeal  unto  them.  But  because  these  original  tongues 
are  not  known  to  all  the  people  of  God,  who  have  right  unto,  and 
interest  in,  the  scriptures,  and  are  commanded,  in  the  fear  of  God, 
to  read  and  search  them  ;  therefore  they  are  to  be  translated  into 
the  vulgar  language  of  every  nation  unto  which  they  come,  that,  the 
word  of  God  dwelling  plentifully  in  all,  they  may  worship  him  in 
an  acceptable  manner,  and,  through  patience,  and  comfort  of  the 
scriptures,  may  have  hope. 

(9.)  The  infallible  rule  of  interpretation  of  scriptm-e  is  the  scrip- 
ture itself;  and  therefore,  when  there  is  a  question  about  the  true 
and  full  sense  of  any  scripture,  (which  is  not  manifold,  but  one,) 
it  must  be  searched  and  known  by  other  places  that  speak  more 
clearly. 

(10.)  The  supreme  judge,  by  which  all  controversies  of  religion 
are  to  be  determined,  and  all  decrees  of  Councils,  opinions  of 
ancient  writers,  doctrines  of  men,  and  private  spirits  are  to  be 
examined,  and  in  whose  sentence  we  are  to  rest,  can  be  no  other 
than  the  Holy  Spirit  speaking  in  the  scripture. 

Chapter  2.     Of  God,  and  the  Holy  Trinity. 

(1 .)  There  is  but  one  only  living  and  true  God,  who  is  infinite 
in  being  and  perfection ;  a  most  pure  Spirit,  invisible,  without  body, 
parts,  or  passions ;  immutable,  immense,  eternal,  incomprehensible, 
almighty ;  most  wise,  most  holy,  most  free,  most  absolute ;  working 
•all  things  according  to  the  counsel  of  his  own  immutable  and  most 
righteous  will,  for  his  own  glory  ;  most  loving,  gracious,  merciful ; 
long-suffering,  abundant  in  goodness  and  truth,  forgiving  iniquity, 
transgression,  and  sin,  the  rewarder  of  them  that  diligently  seek 
him ;  and  withal,  most  just  and  terrible  in  his  judgments,  hating 
all  sin,  and  who  will  by  no  means  clear  the  guilty. 

(2.)  God  hath  all  life,  glory,  goodness,  blessedness,  in  and  of 
himself ;  and  is  alone  in  and  unto  himself  all-sufficient,  not  stand- 
ing in  need  of  any  creatures  which  he  hath  made,  nor  deriving  any 
glory  from  them,  but  only  manifesting  his  own  glory  in,  by,  unto, 
and  upon  them.  He  is  the  alone  fountain  of  all  being,  of  whom, 
through  whom,  and  to  whom  are  all  things ;  and  hath  most  sovereign 

2  p 


^ 


578  APPENDIX. 

dominion  over  them,  to  do  by  them,  for  them,  or  upon  tliem,  what- 
soever himself  pleaseth.  In  his  sight  all  things  are  open  and 
manifest :  his  knowledge  is  infinite,  infallible,  and  independent  upon 
the  creature,  so  as  nothing  is  to  him  contingent  or  uncertain.  He 
is  most  holy  in  all  his  counsels,  in  all  his  works,  and  in  all  his  com- 
mands. To  him  is  due  from  angels,  and  men,  and  every  other 
creature,  whatsoever  worship,  service,  or  obedience  he  is  pleased  to 
require  of  them. 

(3.)  In  the  unity  of  the  Godhead  there  be  three  persons,  of  one 
substance,  power  and  eternity ;  God  the  Father,  God  the  Son,  and 
God  the  Holy  Ghost.  The  Father  is  of  none,  neither  begotten,  nor 
proceeding  :  the  Son  is  eternally  begotten  of  the  Father  ;  the 
Holy  Ghost  eternally  proceeding  from  the  Father  and  the  Son. 

Chapter  3.     Of  God's  Eternal  Decree. 

(1.)  God  from  all  eternity  did,  by  the  most  wise  and  holy  counsel 
of  his  own  will,  freely  and  unchangeably  ordain  whatsoever  comes  to 
pass :  yet  so  as  thereby  neither  is  God  the  author  of  sin,  nor  is 
violence  oiFered  to  the  will  of  the  creatures,  nor  is  the  liberty  or 
contingency  of  second  causes  taken  away,  but  rather  established. 

(2.)  Although  God  knows  whatsoever  may  or  can  come  to  pass 
upon  all  supposed  conditions,  yet  hath  he  not  decreed  any  thing 
because  he  foresaw  it  as  future,  or  as  that  which  would  come  tc 
pass  upon  such  conditions. 

(3.)  By  the  decree  of  God,  for  the  manifestation  of  his  glory, 
some  men  and  angels  are  predestinated  unto  everlasting  life,  and 
others  foreordained  unto  everlasting  death. 

(4.)  These  angels  and  men,  thus  predestinated  and  foreordained, 
are  particularly  and  unchangeably  designed  ;  and  their  number  is 
so  certain  and  definite,  that  it  cannot  be  either  increased  or  dimi- 
nished. 

(5.)  Those  of  mankind  that  are  predestinated  unto  life,  God, 
before  the  foundation  of  the  world  was  laid,  according  to  his  eternal 
and  immutable  purpose,  and  the  secret  counsel  and  good  pleasure 
of  his  will,  hath  chosen  in  Christ  unto  everlasting  glory,  out  of  his 
mere  free  grace  and  love,  without  any  foresight  of  faith,  or  good 
works,  or  perseverance  in  either  of  them,  or  any  other  thing  in  the 
creature,  as  conditions,  or  causes  moving  him  thereunto  ;  and  all 
to  the  praise  of  his  glorious  grace. 

(6.)  As  God  hath  appointed  the  elect  unto  glory,  so  hath  he,  by 


IV.    CONFESSION    OF    THE    ASSEMBLY    OF    WESTMINSTER.         579 

the  eternal  and  most  free  purpose  of  his  will,  foreordained  all  the 
means  thereunto.  Wherefore  they  who  are  elected,  being  fallen  in 
Adam,  are  redeemed  by  Christ,  are  effectually  called  unto  faith  in 
Christ  by  his  Spirit  working  in  due  season,  are  justified,  adopted, 
sanctified,  and  kept  by  his  power  through  faith  unto  salvation. 
Neither  are  any  other  redeemed  by  Christ,  effectually  called,  justi- 
fied, adopted,  sanctified,  and  saved,  but  the  elect  only. 

(7.)  The  rest  of  mankind  God  was  pleased,  according  to  the 
unsearchable  counsel  of  his  own  will,  (whereby  he  extendeth  or 
withholdeth  mercy,  as  he  pleaseth,  for  the  glory  of  his  sovereign 
power  over  his  creatures,)  to  pass  by,  and  to  ordain  them  to  dis- 
honour and  wrath  for  their  sin,  to  the  praise  of  his  glorious  justice. 

(8.)  The  doctrine  of  this  high  mystery  of  predestination  is  to  be 
handled  with  special  prudence  and  care,  that  men,  attending  the  will 
of  God  revealed  in  his  word,  and  yielding  obedience  thereunto,  may, 
from  the  certainty  of  their  effectual  vocation,  be  assured  of  their 
eternal  election.  So  shall  this  doctrine  afford  matter  of  praise, 
reverence,  and  admiration  of  God ;  and  of  humility,  dihgence,  and 
abundant  consolation  to  all  that  sincerely  obey  the  Gospel. 

Chapter  4.     Of  Creation. 

(1.)  It  pleased  God,  the  Father,  Son,  and  Holy  Ghost,  for  the 
manifestation  of  the  glory  of  his  eternal  power,  wisdom,  and  good- 
ness, in  the  beginning  to  create,  or  make  of  nothing,  the  world, 
and  all  things  therein,  whether  visible  or  invisible,  in  the  space  of 
six  days,  and  all  very  good. 

(2.)  After  God  had  made  all  other  creatures,  he  created  man, 
male  and  female,  with  reasonable  and  immortal  souls,  endued  with 
knowledge,  righteousness,  and  true  holiness,  after  his  own  image, 
having  the  law  of  God  written  in  their  hearts,  and  power  to  fulfil 
it :  and  yet  under  a  possibility  of  transgressing,  being  left  to  the 
liberty  of  their  own  will,  which  was  subject  unto  change.  Beside 
this  law  written  in  their  hearts,  they  received  a  command,  not  to 
eat  of  the  tree  of  the  knowledge  of  good  and  evil;  which  whiles 
they  kept,  they  were  happy  in  their  communion  with  God,  and  had 
dominion  over  the  creatures. 


2  p  2 


580  APPENDIX. 


Chapter  5.     Of  Providence. 

(1.)  God,  the  great  Creator  of  all  things,  doth  uphold,  direct, 
dispose,  and  govern  all  creatures,  actions,  and  things,  from  the 
greatest  even  to  the  least,  by  his  most  wise  and  holy  providence, 
according  to  his  infallible  foreknowledge,  and  the  free  and  immuta- 
ble counsel  of  his  own  will,  to  the  praise  of  the  glory  of  his  wisdom, 
power,  justice,  goodness,  and  mercy. 

(2.)  Although,  in  relation  to  the  foreknowledge  and  decree  of 
God,  the  first  cause,  all  things  come  to  pass  immutably  and  infal- 
libly ;  yet  by  the  same  providence  he  ordereth  them  to  fall  out, 
according  to  the  nature  of  second  causes,  either  necessarily,  freely, 
or  contingently. 

(3.)  God  in  his  ordinary  providence  maketli  use  of  means ;  yet  is 
free  to  work  without,  above,  and  against  them  at  his  pleasure. 

(4.)  The  almighty  power,  unsearchable  wisdom,  and  infinite 
goodness  of  God  so  far  manifest  themselves  in  his  providence,  that 
it  extendeth  itself  even  to  the  first  fall,  and  all  other  sins  of  angels 
and  men  ;  and  that  not  by  a  bare  permission,  but  such  as  hath  joined 
with  it  a  most  wise  and  powerful  bounding,  and  otherwise  ordering 
and  governing  of  them,  in  a  manifold  dispensation  to  his  own  holy 
ends :  yet  so  as  the  sinfulness  thereof  proceedeth  only  from  the 
creature,  and  not  from  God,  who,  being  most  holy  and  righteous, 
neither  is,  nor  can  be,  the  author  or  approver  of  sin. 

(5.)  The  most  wise,  righteous,  and  gracious  God  doth  often- 
times leave  for  a  season  his  own  children  to  manifold  temptations, 
and  the  corruption  of  their  own  hearts,  to  chastise  them  for  their 
former  sins,  or  to  discover  unto  them  the  hidden  strength  of  cor- 
ruption and  deceitfulness  of  their  hearts,  that  they  may  be  humbled; 
and  to  raise  them  to  a  more  close  and  constant  dependence  for  their 
support  upon  himself,  and  to  make  them  more  watchful  against  all 
future  occasions  of  sin  ;   and  for  sundry  other  just  and  holy  ends. 

(6.)  As  for  those  wicked  and  ungodly  men,  whom  God,  as  a 
righteous  Judge,  for  former  sins,  doth  blind  and  harden,  from  them 
he  not  only  withholdeth  his  grace,  whereby  they  might  have  been 
enlightened  in  their  understandings,  and  wrought  upon  in  their 
hearts ;  but  sometimes  also  withdraweth  the  gifts  which  they  had, 
and  exposeth  them  to  such  objects  as  their  corruption  makes  occa- 
sions of  sin ;  and  withal,  gives  them  over  to  their  own  lusts,  the 
temptations  of   the   world,   and  the  power   of    Satan :    whereby   it 


IV.    CONFESSION    OF    THE    ASSEMBLY    OF    V/ESTMINSTER.         581 

comes  to  pass  that  they  harden  themselves,  even  under  those  means 
which  God  useth  for  the  softening  of  others. 

(7.)  As  the  providence  of  God  doth  in  general  reach  to  all 
creatures  ;  so,  after  a  most  special  manner,  it  taketh  care  of  his 
Church,  and  disposeth  all  things  to  the  good  thereof. 

Chapter  6.     Of  the  Fall  of  Man,  of  Sin,  and  of  the  Punishment 

thereof. 

(1.)  Our  first  parents,  being  seduced  by  the  subtility  and  tempta- 
tion of  Satan,  sinned  in  eating  the  forbidden  frait.  This  their  sin 
God  was  pleased,  according  to  his  wise  and  holy  counsel,  to  permit, 
having  purposed  to  order  it  to  his  own  glory. 

(2.)  By  this  sin  they  fell  from  their  original  righteousness,  and 
communion  with  God ;  and  so  became  dead  in  sin,  and  wholly 
defiled  in  all  the  faculties  and  parts  of  soul  and  body. 

(3.)  They  being  the  root  of  all  mankind,  the  guilt  of  this 
sin  was  imputed,  and  the  same  death  in  sin,  and  coiTupted. 
nature,  conveyed  to  all  their  posterity,  descending  from  them  by 
ordinary  generation. 

(4.)  From  this  original  corruption,  whereby  we  are  utterly  indis- 
posed, disabled,  and  made  opposite  to  all  good,  and  wholly  inclined  to 
all  evil,  do  proceed  all  actual  transgressions. 

(5.)  This  corruption  of  nature  during  this  life  doth  remain  in 
those  that  are  regenerated :  and  although  it  be,  through  Christ,  par- 
doned and  mortified,  yet  both  itself,  and  all  the  motions  thereof,  are 
truly  and  properly  sin. 

(6.)  Every  sin,  both  original  and  actual,  being  a  trangression  of 
the  righteous  law  of  God,  and  contrary  thereunto,  doth,  in  its  own 
nature,  bring  guilt  upon  the  sinner ;  whereby  he  is  bound  over  to 
the  wTath  of  God,  and  curse  of  the  law,  and  so  made  subject  to  death, 
with  all  miseries,  spiritual,  temporal,  and  eternal. 


Chapter  7.     Of  God's  Covenant  tvith  Man. 

(I.)  The  distance  between  God  and  the  creature  is  so  great,  that, 
although  reasonable  creatures  do  owe  obedience  unto  him  as  their 
Creator,  yet  they  could  never  have  any  fruition  of  him,  as  their 
blessedness  and  ^reward,  but  by  some  voluntary  condescension  on 
God's  part  j  w^hich  he  hath  been  pleased  to  express  by  way  of 
covenant. 


582  APPENDIX. 

("2.)  The  first  covenant  made  with  man  was  a  covenant  of  works  ; 
wherein  hfe  was  promised  to  Adam,  and  in  him  to  his  posterity,  upon 
condition  of  perfect  and  personal  obedience. 

(3.)  Man  by  his  fall  having  made  himself  incapable  of  life  by  that 
covenant,  the  Lord  was  pleased  to  make  a  second,  commonly  called 
the  covenant  of  grace  :  wherein  he  freely  offered  unto  sinners  life  and 
salvation  by  Jesus  Christ ;  requiring  of  them  faith  in  him,  that  they 
may  be  saved ;  and  promising  to  give  unto  all  those  that  are 
ordained  unto  life,  His  holy  Spirit,  to  make  them  willing  and  able 
to  believe. 

(4.)  This  covenant  of  grace  is  frequently  set  forth  in  the  scripture 
by  the  name  of  a  Testament,  in  reference  to  the  death  of  Jesus  Christ 
the  Testator,  and  to  the  everlasting  inheritance,  with  all  things  be- 
longing to  it,  therein  bequeathed. 

(5.)  This  covenant  was  differently  administered  in  the  time  of  the 
Law,  and  in  the  time  of  the  Gospel.  Under  the  law  it  was  adminis- 
tered by  promises,  prophecies,  sacrifices,  circumcision,  the  paschal 
lamb,  and  other  types  and  ordinances  delivered  to  the  people  of  the 
Jews,  all  fore-signifying  Christ  to  come,  which  were,  for  that  time, 
sufficient  and  efficacious,  through  the  operation  of  the  Spirit,  to 
instruct  and  build  up  the  elect  in  faith  in  the  promised  Messiah,  by 
whom  they  had  full  remission  of  sins,  and  eternal  salvation ;  and  is 
called  the  Old  Testament. 

(6.)  Under  the  Gospel,  when  Christ,  the  substance,  was  exhibited, 
the  ordinances  in  which  this  covenant  is  dispensed  are  the  preaching 
of  the  word,  and  the  administration  of  the  sacraments  of  baptism  and 
the  Lord's  supper :  which,  though  fewer  in  number,  and  administered 
with  more  simplicity,  and  less  outward  glory,  yet  in  them  it  is  held 
forth  with  more  fulness,  evidence,  and  spiritual  efficacy  to  all  nations, 
both  Jews  and  Gentiles  ;  and  is  called  the  New  Testament.  There 
are  not,  therefore,  two  covenants  of  grace,  differing  in  substance,  but 
one  and  the  same,  under  various  dispensations. 

Chapter  8.     Of  Christ  the  3Iediator. 

(1.)  It  pleased  God,  in  his  eternal  purpose,  to  choose  and  ordain 
the  Lord  Jesus,  his  only-begotten  Son,  to  be  the  mediator  between 
God  and  man  ;  the  Prophet,  Priest  and  King,  the  Head  and  Saviour  of 
his  Church,  the  Heir  of  all  things,  and  Judge  of  the  world  :  unto  whom 
he  did  from  all  eternity  give  a  people  to  be  his  seed,  and  to  be  by  him 
in  time  redeemed,  called,  justified,  sanctified,  and  glorified. 


IV.    CONFESSION    OF    THE    ASSEMBLY    OF    WESTMINSTER.  583 

(2.)  The  Son  of  God,  the  second  person  in  the  Trinity,  being  very 
and  eternal  God,  of  one  substance  and  equal  with  the  Father,  did, 
when  the  fulness  of  time  was  come,  take  upon  him  man's  nature, 
with  all  the  essential  properties  and  common  infirmities  thereof,  yet 
without  sin  ;  being-  conceived  by  the  power  of  the  Holy  Ghost  in  the 
womb  of  the  virgin  Mary,  of  her  substance  :  so  that  two  whole, 
perfect,  and  distinct  natures,  the  Godhead  and  the  manhood,  were 
inseparably  joined  together  in  one  person,  without  conversion,  com- 
position, or  confusion.  Which  person  is  very  God,  and  very  man, 
yet  one  Christ ;  the  only  Mediator  between  God  and  man. 

(3.)  The  Lord  Jesus,  in  his  human  nature  thus  united  to  the 
divine,  was  sanctified  and  anointed  with  the  Holy  Spirit  above 
measure  ;  having  in  him  all  the  treasures  of  wisdom  and  knowledge. 
In  whom  it  pleased  the  Father  that  all  fulness  should  dwell ;  to  the 
end  that,  being  holy,  harmless,  undefiled,  and  full  of  grace  and 
truth,  he  might  be  thoroughly  furnished  to  execute  the  office  of  a 
mediator  and  surety.  Which  office  he  took  not  unto  himself,  but  was 
thereunto  called  by  his  Father  ;  who  put  all  power  and  judgment  into 
his  hand,  and  gave  him  commandment  to  execute  the  same. 

(4.)  This  office  the  Lord  Jesus  did  most  willingly  undertake. 
Which  that  he  might  discharge,  he  was  made  under  the  law,  and  did 
perfectly  fulfil  it ;  endured  most  grievous  torments  immediately  in 
his  soul,  and  most  painful  sufl'erings  in  his  body  ;  was  crucified,  and 
died ;  was  buried,  and  remained  under  the  power  of  death,  yet  saw 
no  corruption  :  on  the  third  day  he  rose  from  the  dead,  with  the 
same  body  in  which  he  suffered ;  with  which  also  he  ascended  into 
heaven,  and  there  sitteth  at  the  right  hand  of  his  Father,  making 
intercession ;  and  shall  return  to  judge  men  and  angels  at  the  end  of 
the  world. 

(5.)  The  Lord  Jesus,  by  his  perfect  obedience,  and  sacrifice  of 
himself,  which  he,  through  the  eternal  Spirit,  once  offered  up  unto 
God,  hath  fully  satisfied  the  justice  of  his  Father ;  and  purchased 
not  only  reconciliation,  but  an  everlasting  inheritance  in  the  kingdom 
of  heaven,  for  all  those  whom  the  Father  hath  given  unto  him. 

(6.)  Although  the  work  of  redemption  was  not  actually  wrought 
by  Christ  till  after  his  incarnation ;  yet  the  virtue,  efficacy,  and 
benefits  thereof  were  communicated  unto  the  elect  in  all  ages  suc- 
cessively from  the  beginning  of  the  world,  in  and  by  those  promises, 
types,  and  sacrifices,  wherein  he  was  revealed  and  signified  to  be  the 
seed  of  the  woman  which  should  bruise  the  serpent's  head,  and  the 
Lamb  slain  from  the  beginning  of  the  world,  being  yesterday  and 
to-day  the  same,  and  for  ever. 


5S4  ATPENDIX. 

(7.)  Christ,  in  the  work  of  mediation,  acteth  according  to  hoth 
natures,  by  each  nature  doing  that  which  is  proper  to  itself :  yet  by 
reason  of  the  unity  of  the  person,  that  which  is  proper  to  one  nature, 
is  sometimes  in  scripture  attributed  to  the  person  denominated  by 
the  other  nature. 

(8.)  To  all  those  for  whom  Christ  hath  purchased  redemption,  he 
doth  certainly  and  effectually  apply  and  communicate  the  same, 
making  intercession  for  them,  and  revealing  unto  them,  in  and  by 
the  word,  the  mysteries  of  salvation  ;  effectually  persuading  them  by 
his  Spirit  to  believe  and  obey,  and  governing  their  hearts  by  his 
word  and  Spirit ;  overcoming  all  their  enemies  by  his  almighty 
power  and  wisdom,  in  such  manner  and  ways  as  are  most  consonant 
to  his  wonderful  and  unsearchable  dispensation. 


Chapter  9.     Of  Free  Will. 

(1.)  God  hath  endued  the  will  of  man  with  that  natural  liberty, 
that  is  neither  forced,  nor  by  any  absolute  necessity  of  nature  deter- 
mined to  do  good  or  evil. 

(2.)  Man,  in  his  state  of  innocency,  had  freedom  and  power  to 
will  and  to  do  that  which  was  good  and  well-pleasing  to  God ;  but 
yet  mutably,  so  that  he  might  fall  from  it. 

(3.)  Man,  by  his  fall  into  a  state  of  sin,  hath  wholly  lost  all  ability 
of  will  to  any  spiritual  good  accompanying  salvation  :  so  as  a  natural 
man,  being  altogether  averse  from  that  good,  and  dead  in  sin,  is  not 
able,  by  his  own  strength,  to  convert  himself,  or  to  prepare  himself 
thereunto. 

(4.)  When  God  converts  a  sinner,  and  translates  him  into  the  state 
of  grace,  he  freeth  him  from  his  natural  bondage  under  sin  ;  and,  by 
his  grace  alone,  enables  him  freely  to  will  and  to  do  that  which 
is  spiritually  good  :  yet  so  as  that,  by  reason  of  his  remaining  cor- 
ruption, he  doth  not  perfectly,  nor  only,  will  that  which  is  good, 
but  doth  also  will  that  which  is   evil. 

(5.)  The  will  of  man  is  made  perfectly  and  immutably  free  to  good 
alone,  in  the  state  of  glory  only. 

Chapter  10.     Of  Effectual  Calling. 

(1.)  All  those  whom  God  hath  predestinated  unto  life,  and  those 
only,  he  is  pleased,  in  his  appointed  and  accepted  time,  effectually  to 


IV.    CONFESSION    OF    THE  ASSEMBLY    OF    WESTMINSTER.  585 

call  by  his  word  and  Spirit  out  of  that  state  of  sin  and  death,  in 
which  thev  are  by  nature,  to  grace  and  salvation  by  Jesus  Christ ; 
enlightening  their  minds  spiritually  and  savingly  to  understand  the 
things  of  God  ;  taking  away  their  heart  of  stone,  and  giving  unto  them 
a  heart  of  flesh ;  renewing  their  wills,  and,  by  his  almighty  power, 
determining  them  to  that  which  is  good,  and  efl^ectually  drawing 
them  to  Jesus  Christ :  yet  so  as  they  come  most  freely,  being  made 
willing  by  his  grace. 

(2.)  This  effectual  call  is  of  God's  free  and  special  grace  alone, 
not  from  any  thing  at  all  foreseen  in  man,  who  is  altogether  passive 
therein,  until,  being  quickened  and  renewed  by  the  Holy  Spirit,  he  is 
thereby  enabled  to  answer  this  call,  and  to  embrace  the  grace  ofi"ered 
and  conveyed  in  it. 

(3.)  Elect  infants,  dying  in  infancy,  are  regenerated  and  saved 
by  Christ  through  the  Spirit,  who  worketh  when,  and  where,  and 
how  he  pleaseth.  So  also  are  all  other  elect  persons  who  are  unca- 
pable  of  being  outwardly  called  by  the  ministry  of  the  word. 

(4.)  Others,  not  elected,  although  they  may  be  called  by  the  minis- 
try of  the  word,  and  may  have  some  common  operations  of  the  Spirit, 
yet  they  never  truly  come  unto  Christ,  and  therefore  cannot  be 
saved  :  much  less  can  men,  not  professing  the  Christian  religion,  be 
saved  in  any  other  way  whatsoever,  be  they  never  so  diligent  to 
frame  their  lives  according  to  the  light  of  nature,  and  the  law  of 
that  religion  they  do  profess.  And  to  assert  and  maintain  that  they 
may,  is  very  pernicious,  and  to  be  detested. 


Chapter  11.     Of  Justification. 

(1.)  Those  whom  God  effectually  calleth,  he  also  freely  justifieth  : 
not  by  infusing  righteousness  into  them,  but  by  pardoning  their  sins, 
and  by  accounting  and  accepting  their  persons  as  righteous  ;  not  for 
any  thing  wrought  in  them,  or  done  by  them,  but  for  Christ's  sake 
alone  ;  nor  by  imputing  faith  itself,  the  act  of  beheving,  or  any  other 
evangelical  obedience,  to  them,  as  their  righteousness,  but  by 
imputing  the  obedience  and  satisfaction  of  Christ  unto  them,  they 
receiving,  and  resting  on  him  and  his  righteousness  by  faith  ;  which 
faith  they  have  not  of  themselves,  it  is  the  gift  of  God. 

(2.)  Faith,  thus  receiving  and  resting  on  Christ  and  his  right- 
eousness, is  the  alone  instrument  of  justification j  yet  is  it  not  alone 
in  the  person  justified,  but  is  ever  accompanied  with  all  other  saving 
graces  ;    and  is  no  dead  faith,  but  worketh  bv  love. 


586  APPENDIX. 

(3.)  Christ,  by  his  obedience  and  death,  did  fully  discharge  the 
debt  of  all  those  that  are  thus  justified,  and  did  make  a  proper,  real, 
and  full  satisfaction  to  his  Father's  justice  in  their  behalf.  Yet, 
inasmuch  as  he  was  given  by  the  Father  for  them,  and  his  obedience 
and  satisfaction  accepted  in  their  stead,  and  both  freely,  not  for  any 
thing  in  them,  their  justification  is  only  of  free  grace ;  that  both  the 
exact  justice  and  rich  grace  of  God  might  be  glorified  in  the 
justification  of  sinners. 

(4.)  God  did,  from  all  eternity,  decree  to  justify  all  the  elect,  and 
Christ  did,  in  the  fulness  of  time,  die  for  their  sins,  and  rise  again 
for  their  justification :  nevertheless,  they  are  not  justified  until  the 
Holy  Spirit  doth  in  due  time  actually  apply  Christ  unto  them. 

(5.)  God  doth  continue  to  forgive  the  sins  of  those  that  are 
justified;  and,  although  they  can  never  fall  from  the  state  of  justifi- 
cation, yet  they  may,  by  their  sins,  fall  under  God's  fatherly  dis- 
pleasure, and  not  have  the  light  of  his  countenance  restored  unto 
them,  until  they  humble  themselves,  confess  their  sins,  beg  pardon, 
and  renew  their  faith  and  repentance. 

(6.)  The  justification  of  believers  under  the  Old  Testament  was, 
in  all  these  respects,  one  and  the  same  with  the  justification  of 
believers  under  the  New  Testament. 


Chapter  1 2.     Of  Adoption. 

(1.)  All  those  that  are  justified,  God  vouchsafeth,  in  and  for  his 
only  Son  Jesus  Christ,  to  make  partakers  of  the  grace  of  adoption  ;  by 
which  they  are  taken  into  the  number,  and  enjoy  the  liberties  and 
privileges,  of  the  children  of  God ;  have  his  name  put  upon  them, 
receive  the  Spirit  of  adoption,  have  access  to  the  throne  of  grace  with 
holiness,  are  enabled  to  cry  Abba,  Father  ;  are  pitied,  protected,  pro- 
vided for,  and  chastened  by  him,  as  by  a  father,  yet  never  cast  off, 
but  sealed  to  the  day  of  redemption,  and  inherit  the  promises,  as  heirs 
of  everlasting  salvation. 


Chapter  13.     Of  Sanctification. 

(1.)  They  who  are  eflfectually  called  and  regenerated,  having  a 
new  heart  and  a  new  spirit  created  in  them,  are  further  sanctified, 
really  and  personally,  through  the  virtue  of  Christ's  death  and  resur- 
rection, by  his  word  and   Spirit  dwelling  in  them ;  the  dominion  of 


IV.    CONFESSION    OF    THE    ASSEMBLY    OF    WESTMINSTER.         587 

the  whole  body  of  sin  is  destroyed,  and  the  several  lusts  thereof  are 
more  and  more  weakened  and  mortified;  and  they  more  and  more 
quickened  and  strengthened  in  all  saving  graces,  to  the  practice  of 
true  holiness,  without  which  no  man  shall  see  the  Lord. 

(2.)  This  sanctification  is  throughout  in  the  whole  man,  yet  imper- 
fect in  this  life:  there  abideth  still  some  remnants  of  corruption  in 
every  part ;  whence  ariseth  a  continual  and  irreconcileable  war  ;  the 
flesh  lusting  against  the  spirit,  and  the  spirit  against  the  flesh. 

(3.)  In  which  war,  although  the  remaining  corruption  for  a  time 
may  much  prevail,  yet,  through  the  continual  supply  of  strength 
from  the  sanctifying  Spirit  of  Christ,  the  regenerate  part  doth  over- 
come ;  and  so  the  saints  grow  in  grace,  perfecting  holiness  in  the 
fear  of  God. 


Chapter  14.     Of  Saving  Faith. 

(1.)  The  grace  of  faith,  whereby  the  elect  are  enabled  to  believe 
to  the  saving  of  their  souls,  is  the  work  of  the  Spirit  of  Christ  in 
their  hearts,  and  is  ordinarily  wrought  by  the  ministry  of  the  word ; 
by  which  also,  and  by  the  administration  of  the  sacraments  and 
prayer,  it  is  increased  and  strengthened. 

(2.)  By  this  faith  a  Christian  believeth  to  be  true  whatsoever  is 
revealed  in  the  word  (for  the  authority  of  God  himself  speaketh 
therein,)  and  acteth  differently  upon  that  which  each  particular 
passage  thereof  containeth ;  yielding  obedience  to  the  commands, 
trembling  at  the  threatenings,  and  embracing  the  promises  of  God 
for  this  life  and  that  which  is  to  come.  But  the  principal  acts  of 
saving  faith  are,  accepting,  receiving,  and  resting  upon  Christ  alone 
for  justification,  sanctification,  and  eternal  life,  by  virtue  of  the 
covenant  of  grace. 

(3.)  This  faith  is  different  in  degrees,  weak  or  strong  ;  may  be 
often  and  many  ways  assailed  and  weakened,  but  gets  the  victory; 
growing  up  in  many  to  the  attainment  of  a  full  assurance  through 
Christ,  who  is  both  the  author  and  finisher  of  our  faith. 


Chapter  15.     Of  Repentance  unto  Life. 

(1.)  Repentance  unto  life  is  an  evangelical  grace,  the  doctrine 
whereof  is  to  be  preached  by  every  minister  of  the  gospel,  as  well  as 
that  of  faith  in  Christ. 


588  APPENDIX. 

(2.)  By  it,  a  sinner,  out  of  the  sight  and  sense  not  only  of  the 
danger,  but  also  of  the  filthiness  and  odiousness  of  his  sins,  as  con- 
trary to  the  holy  nature  and  righteous  law  of  God,  and  upon  the 
apprehension  of  his  mercy  in  Christ  to  such  as  are  penitent,  so 
grieves  for  and  hates  his  sins,  as  to  turn  from  them  all  unto  God, 
purposing  and  endeavouring  to  w^alk  v^^ith  him  in  all  the  ways  of  his 
commandments. 

(3.)  Although  repentance  be  not  to  be  rested  in  as  any  satisfac- 
tion for  sin,  or  any  cause  of  the  pardon  thereof,  (which  is  the  act  of 
God's  free  grace  in  Christ,)  yet  is  it  of  such  necessity  to  all  sinners, 
that  none  may  expect  pardon  without  it. 

(4.)  As  there  is  no  sin  so  small,  but  that  it  deserves  damnation  ; 
so  there  is  no  sin  so  great,  that  it  can  bring  damnation  upon  those 
who  truly  repent. 

(5.)  Men  ought  not  to  content  themselves  with  a  general  repent- 
ance ;  but  it  is  every  man's  duty  to  endeavour  to  repent  of  his  par- 
ticular sins,  particularly. 

(6.)  As  every  man  is  bound  to  make  private  confession  of  his 
sins  to  God,  praying  for  the  pardon  thereof,  (upon  which,  and  the 
forsaking  of  them,  he  shall  find  mercy;)  so  he  that  scandalizeth  his 
brother,  or  the  Church  of  Christ,  ought  to  be  willing,  by  a  private  or 
public  confession,  and  sorrow  for  his  sin,  to  declare  his  repentance  to 
those  that  are  offended,  who  are  thereupon  to  be  reconciled  to  him, 
and  in  love  to  receive  him. 


Chapter  16.     Of  Good  Works. 

(1.)  Good  works  are  only  such  as  God  hath  commanded  in  his 
holy  word ;  and  not  such  as,  without  the  warrant  thereof,  are 
devised  by  men  out  of  blind  zeal,  or  upon  any  pretence  of  good 
intention. 

(2.)  These  good  works,  done  in  obedience  to  God's  command- 
ments, are  the  fruits  and  evidences  of  a  true  and  lively  faith  ;  and  by 
them  believers  manifest  their  thankfulness,  strengthen  their  assurance, 
edify  their  brethren,  adorn  the  profession  of  the  gospel,  stop  the 
mouths  of  the  adversaries,  and  glorify  God,  whose  workmanship  they 
are,  created  in  Christ  Jesus  thereunto,  that,  having  their  fruit  unto 
holiness,  they  may  have  the  end,  eternal  life. 

(3.)  Their  ability  to  do  good  works  is  not  at  all  of  themselves, 
but  wholly  from  the  Spirit  of  Christ.     And  that  they  may  be  enabled 


IV.    CONFESSION    OF    THE    ASSEMBLY    OF    WESTMINSTER.        589 

thereunto,  besides  the  graces  they  have  already  received,  there  is 
required  an  actual  influence  of  the  same  Holy  Spirit,  to  work  in  them 
to  will  and  to  do  of  his  good  pleasure.  Yet  are  they  not  hereupon 
to  grow  negligent,  as  if  they  were  not  bound  to  perform  any  duty, 
unless  upon  a  special  motion  of  the  Spirit ;  but  they  ought  to  be 
diligent  in  stirring  up  the  grace  of  God  that  is  in  them. 

(4.)  They  who  in  their  obedience  attain  to  the  greatest  height 
which  is  possible  in  this  life,  are  so  far  from  being  able  to  superero- 
gate,  and  to  do  more  than  God  requires,  as  that  they  fall  short  of 
much  which  in  duty  they  are  bound  to  do. 

(5.)  We  cannot,  by  our  best  works,  merit  pardon  of  sin  or  eternal 
life  at  the  hand  of  God,  by  reason  of  the  great  disproportion  that  is 
between  them  and  the  glory  to  come,  and  the  infinite  distance  that 
is  between  us  and  God,  (whom  by  them  we  can  neither  profit,  nor 
satisfy  for  the  debt  of  our  former  sins,  but  when  we  have  done  all 
we  can,  we  have  done  but  our  duty,  and  are  unprofitable  servants ;) 
and  because,  as  they  are  good,  they  proceed  from  his  Spirit,  and  as 
they  are  wrought  by  us,  they  are  defiled,  and  mixed  with  so  much 
■weakness  and  imperfection,  that  they  cannot  endure  the  severity  of 
God's  judgment. 

(6.)  Yet  notwithstanding,  the  persons  of  believers  being  accepted 
through  Christ,  their  good  works  also  are  accepted  in  him  ;  not  as 
though  they  were  in  this  life  wholly  unblameable  and  unreprovable 
in  God's  sight,  but  that  he,  looking  upon  them  in  his  Son,  is  pleased 
to  accept  and  reward  that  which  is  sincere,  although  accompanied 
with  many  weaknesses  and  imperfections. 

(7.)  Works  done  by  unregenerate  men,  although,  for  the  matter 
of  them,  they  may  be  things  which  God  commands,  and  of  good  use 
both  to  themselves  and  others  ;  yet,  because  they  proceed  not  from 
an  heart  purified  by  faith,  nor  are  done  in  a  right  manner,  (according 
to  the  word,)  nor  to  a  right  end,  (the  glory  of  God,)  they  are  there- 
fore sinful,  and  cannot  please  God,  or  make  a  man  meet  to  receive 
gi'ace  from  God.  And  yet  their  neglect  of  them  is  more  sinful,  and 
displeasing  unto  God. 

Chapter  17.      Of  the  Persevei-ance  of  the  Saints. 

(1.)  They  whom  God  hath  accepted  in  his  Beloved,  efi'ectually 
called,  and  sanctified  by  his  Spirit,  can  neither  totally  nor  finally  fall 
away  from  the  state  of  grace  ;  but  shall  certainly  persevere  therein 
to  the  end,  and  be  eternally  saved. 


590  APPENDIX. 

(2.)  This  perseverance  of  the  saints  depends  not  upon  their  own 
free-will,  but  upon  the  immutability  of  the  decree  of  election,  flowing 
from  the  free  and  unchangeable  love  of  God  the  Father  ;  upon  the 
efficacy  of  the  merit  and  intercession  of  Jesus  Christ ;  the  abiding  of 
the  Spirit,  and  of  the  seed  of  God  within  them ;  and  the  nature  of 
the  covenant  of  grace  :  from  all  which  ariseth  also  the  certainty  and 
infallibility  thereof. 

(3.)  Nevertheless  they  may,  through  the  temptations  of  Satan 
and  the  world,  the  prevalency  of  corruption  remaining  in  them,  and 
the  neglect  of  the  means  of  their  preservation,  fall  into  grievous 
sins,  and,  for  a  time,  continue  therein ;  whereby  they  incur  God's 
displeasure,  and  grieve  his  Holy  Spirit,  come  to  be  deprived  of  some 
measure  of  their  graces  and  comforts,  have  their  hearts  hardened 
and  their  consciences  wounded,  hurt  and  scandalize  others,  and  bring 
temporal  judgments  upon  themselves. 

Chapter  18.     Of  Assurance  of  Grace  and  Salvation. 

(1.)  Although  hypocrites  and  other  unregenerate  men  may  vainly 
deceive  themselves  with  false  hopes  and  carnal  presumptions  of 
being  in  the  favour  of  God,  and  estate  of  salvation,  (which  hope  of 
theirs  shall  perish  ;)  yet  such  as  truly  believe  in  the  Lord  Jesus,  and 
love  him  in  sincerity,  endeavouring  to  walk  in  all  good  conscience 
before  him,  may,  in  this  life,  be  certainly  assured  that  they  are  in  the 
state  of  grace,  and  may  rejoice  in  the  hope  of  the  glory  of  God, 
which  hope  shall  never  make  them  ashamed. 

(2.)  This  certainty  is  not  a  bare  conjectural  and  probable  persua- 
sion, grounded  upon  a  fallible  hope ;  but  an  infallible  assurance  of 
faith,  founded  upon  the  divine  truth  of  the  promises  of  salvation,  the 
inward  evidence  of  those  graces  unto  which  these  promises  are  made, 
the  testimony  of  the  Spirit  of  adoption  witnessing  with  our  spirits 
that  we  are  the  children  of  God :  which  Spirit  is  the  earnest  of  our 
inheritance,  whereby  we  are  sealed  to  the  day  of  redemption. 

(3.)  This  infallible  assurance  doth  not  so  belong  to  the  essence  of 
faith,  but  that  a  true  believer  may  wait  long,  and  conflict  with  many 
difficulties,  before  he  be  partaker  of  it :  yea,  being  enabled  by  the 
Spirit  to  know  the  things  which  are  freely  given  him  of  God,  he 
may,  without  extraordinary  revelation,  in  the  right  use  of  ordinary 
means,  attain  thereunto.  And  therefore  it  is  the  duty  of  every  one 
to  give  all  dihgence  to  make  his  caUing  and  election  sure ;  that 
thereby  his  heart  may  be  enlarged  in  peace  and  joy  in  the  Holy 


IV.    CONFESSION    OP    THE    ASSEMBLY    OF    WESTMINSTER.         591 

Ghost,  in  love  and  thankfulness  to  God,  and  in  strength  and  cheer- 
fulness in  the  duties  of  obedience,  the  proper  fruits  of  this  assurance  : 
so  far  is  it  from  inclining  men  to  looseness. 

(4.)  True  believers  may  have  the  assurance  of  their  salvation 
divers  ways  shaken,  diminished,  and  intermitted ;  as  by  negligence 
in  preserving  of  it ;  by  falling  into  some  special  sin,  which  woundeth 
the  conscience,  and  grieveth  the  Spirit ;  by  some  sudden  or  vehe- 
ment temptation  ;  by  God's  withdrawing  the  light  of  his  countenance, 
and  suffering  even  such  as  fear  him  to  walk  in  darkness,  and  to  have 
no  light :  yet  are  they  never  utterly  destitute  of  that  seed  of  God, 
and  life  of  faith,  that  love  of  Christ  and  the  brethren,  that  sincerity 
of  heart,  and  conscience  of  duty,  out  of  which,  by  the  operation  of 
the  Spirit,  this  assurance  may,  in  due  time,  be  revived ;  and  by  the 
which,  in  the  mean  time,  they  ai-e  supported  from  utter  despair. 

Chapter  19.     Of  the  Law  of  God. 

(1.)  God  gave  to  Adam  a  law,  as  a  covenant  of  works,  by  which 
he  bound  him,  and  all  his  posterity,  to  personal,  entire,  exact,  and 
perpetual  obedience ;  promised  life  upon  the  fulfilling,  and  threatened 
death  upon  the  breach,  of  it ;  and  endued  him  with  power  and  ability 
to  keep  it. 

(2.)  This  law,  after  his  fall,  continued  to  be  a  perfect  rule  of  righ- 
teousness, and,  as  such,  was  delivered  by  God  upon  Mount  Sinai,  in 
Ten  Commandments,  and  written  in  two  tables  ;  the  four  first  com- 
mandments containing  our  duty  towards  God,  and  the  other  six 
our  duty  to  man. 

(3.)  Beside  this  law,  commonly  called  moral,  God  was  pleased  to 
give  to  the  people  of  Israel,  as  a  church  under  age,  ceremonial  laws, 
containing  several  typical  ordinances  ;  partly  of  worship,  prefiguring 
Christ,  his  graces,  actions,  sufferings,  and  benefits  ;  and  partly  hold- 
ing forth  divers  instructions  of  moral  duties  :  all  which  ceremonial 
laws  are  now  abrogated,  under  the  New  Testament. 

(4.)  To  them  also,  as  a  body  politic,  he  gave  sundry  judicial  laws, 
which  expired  together  with  the  state  of  that  people  ;  not  obliging 
any  other  now,  further  than  the  general  equity  thereof  may  require. 

(5.)  The  moral  law  doth  for  ever  bind  all,  as  well  justified  persons 
as  others,  to  the  obedience  thereof;  and  that,  not  only  in  regard  of 
the  matter  contained  in  it,  but  also  in  respect  of  the  authority  of  God 
the  Creator  who  gave  it.  Neither  doth  Christ  in  the  Gospel  any 
way  dissolve,  but  much  strengthen  this  obligation. 


592  APPENDIX. 

(6.)  Although  true  believers  be  not  under  the  law,  as  a  covenant 
of  works,  to  be  thereby  justified  or  condemned  ;  yet  is  it  of  great  use 
to  them,  as  well  as  to  others :  in  that,  as  a  rule  of  life,  informing 
them  of  the  will  of  God  and  their  duty,  it  directs  and  binds  them  to 
walk  accordingly ;  discovering  also  the  sinful  pollutions  of  their 
nature,  hearts,  and  lives ;  so  as,  examining  themselves  thereby,  they 
may  come  to  further  conviction  of,  humiliation  for,  and  hatred 
against  sin  ;  together  with  a  clearer  sight  of  the  need  they  have  of 
Christ,  and  the  perfection  of  his  obedience.  It  is  likewise  of  use  to 
the  regenerate,  to  restrain  their  corruptions,  in  that  it  forbids  sin  : 
and  the  threatenings  of  it  serve  to  shew  what  even  their  sins  de- 
serve, and  what  afflictions  in  this  life  they  may  expect  for  them, 
although  freed  from  the  curse  thereof  threatened  in  the  law.  The 
promises  of  it,  in  like  manner,  shew  them  God's  approbation 
of  obedience,  and  what  blessings  they  may  expect  upon  the  per- 
formance thereof ;  although  not  as  due  to  them  by  the  law,  as  a 
covenant  of  works.  So  as  a  man's  doing  good,  and  refraining  from 
evil,  because  the  law  encourageth  to  the  one,  and  deterreth  from  the 
other,  is  no  evidence  of  his  being  under  the  law,  and  not  under  grace. 

(7.)  Neither  are  the  forementioned  uses  of  the  law  contrary  to  the 
grace  of  the  Gospel,  but  do  sweetly  comply  with  it ;  the  Spirit  of 
Christ  subduing  and  enabling  the  will  of  man  to  do  that  freely  and 
cheerfully,  which  the  will  of  God,  revealed  in  the  law,  requireth  to 
be  done. 


Chapter  20.     Of  Christian  Liberty,  and  Liberty  of  Conscience. 

(1.)  The  liberty  which  Christ  hath  purchased  for  believers  under 
the  Gospel,  consists  in  their  freedom  from  the  guilt  of  sin,  the  con- 
demning wrath  of  God,  the  curse  of  the  moral  law,  and  in  their  being 
delivered  from  this  present  evil  world,  bondage  to  Satan,  and  domi- 
nion of  sin ;  from  the  evil  of  afflictions,  the  sting  of  death,  the  vic- 
tory of  the  grave,  and  everlasting  damnation  :  as  also  in  their  free 
access  to  God,  and  their  yielding  obedience  unto  him,  not  out  of 
slavish  fear,  but  a  childlike  love  and  willing  mind.  All  which 
were  common  also  to  believers  under  the  law.  But  under  the  New 
Testament  the  liberty  of  christians  is  further  enlarged  in  their  free- 
dom from  the  yoke  of  the  ceremonial  law,  to  which  the  Jewish 
Church  was  subjected;  and  in  greater  boldness  of  access  to  the 
throne  of  grace,  and  in  fuller  communications  of  the  free  Spirit  af 
God,  than  believers  under  the  law  did  ordinarily  partake  of. 


IV.    CONFESSION    OF    THE    ASSEMBLY    OF    WESTMINSTER.  593 

(2.)  God  alone  is  Lord  of  the  conscience,  and  hath  left  it  free 
from  the  doctrines  and  commandments  of  men,  which  are  in  any 
thing  contrary  to  his  word ;  or  beside  it,  if  matters  of  faith  or  wor- 
ship :  so  that  to  beheve  such  doctrines,  or  to  obey  such  commands 
out  of  conscience,  is  to  betray  true  hberty  of  conscience  ;  and  the 
requiring  of  imphcit  faith,  and  an  absolute  and  blind  obedience,  is  to 
destroy  liberty  of  conscience,  and  reason  also. 

(3.)  They  who,  upon  pretence  of  Christian  liberty,  do  practise 
any  sin,  or  cherish  any  lust,  do  thereby  destroy  the  end  of  Christian 
liberty  ;  which  is,  that,  being  delivered  out  of  the  hands  of  our  ene- 
mies, we  might  serve  the  Lord  without  fear,  in  hoUness  and  righ- 
teousness before  him,  all  the  days  of  our  life. 

(4.)  And  because  the  power  which  God  hath  ordained,  and  the 
liberty  which  Christ  hath  purchased,  are  not  intended  by  God  to 
destroy,  but  mutually  to  uphold  and  preserve,  one  another ;  they, 
who,  upon  pretence  of  Christian  liberty,  shall  oppose  any  lawful 
power,  or  the  lawful  exercise  of  it,  whether  it  be  civil  or  ecclesias- 
tical, resist  the  ordinance  of  God :  and  for  their  publishing  of  such 
opinions,  or  maintaining  of  such  practices,  as  are  contrary  to  the 
light  of  nature,  or  to  the  known  principles  of  Christianity  (whether 
concerning  faith,  worship,  or  conversation),  or  to  the  power  of  god- 
liness ;  or  such  erroneous  opinions  or  practices,  as,  either  in  their 
own  nature,  or  in  the  manner  of  publishing  or  maintaining  them, 
are  destructive  to  the  external  peace  and  order  which  Christ  hath 
established  in  the  church  ;  they  may  lawfully  be  called  to  account, 
and  proceeded  against  by  the  censures  of  the  church,  and  by  the 
power  of  the  civil  magistrate. 

Chapter  21.     Of  Religious  Worship,  and  the  Sabbath  Day. 

(1.)  The  light  of  nature  sheweth  that  there  is  a  God,  who  hath 
lordship  and  sovereignty  over  all ;  is  good,  and  doth  good  unto  all ; 
and  is  therefore  to  be  feared,  loved,  praised,  called  upon,  trusted  in, 
and  served,  with  all  the  heart,  and  with  all  the  soul,  and  with  all  the 
might.  But  the  acceptable  way  of  worshipping  the  true  God  is 
instituted  by  himself;  and  so  limited  to  his  own  revealed  will,  that  he 
may  not  be  worshipped  according  to  the  imaginations  and  devices  of 
men,  or  the  suggestions  of  Satan,  under  any  visible  representations, 
or  any  other  way  not  prescribed  in  the  holy  scripture. 

(2.)  Religious  worship  is  to  be  given  to  God,  the  Father,  Son, 
and  Holy  Ghost,  and  to  him  alone  ;  not  to  angels,   saints,  or  any 

2    Q 


594  APPENDIX. 

other  creature  :  and,  since  the  fall,  not  without  a  Mediator ;  nor  in 
the  mediation  of  any  other,  but  of  Christ  alone. 

(3.)  Prayer,  with  thanksgiving,  being  one  special  part  of  religious 
worship,  is  by  God  required  of  all  men  :  and,  that  it  may  be  accepted, 
it  is  to  be  made  in  the  name  of  the  Son,  by  the  help  of  his  Spirit, 
according  to  his  will,  with  understanding,  reverence,  humility,  fer- 
vency, faith,  love,  and  perseverance ;  and  if  vocal,  in  a  known  tongue. 

(4.)  Prayer  is  to  be  made  for  things  lawful,  and  for  all  sorts  of 
men  living,  or  that  shall  live  hereafter ;  but  not  for  the  dead,  nor 
for  those  of  whom  it  may  be  known  that  they  have  sinned  the  sin 
unto  death. 

(5.)  The  reading  of  the  scriptures  with  godly  fear,  the  sound 
preaching  and  conscionable  hearing  of  the  word,  in  obedience  \mto 
God,  with  understanding,  faith,  and  reverence ;  singing  of  Psalms 
with  grace  in  the  heart ;  as  also  the  due  administration  and  worthy 
receiving  of  the  sacraments  instituted  by  Christ,  are  all  parts  of  the 
ordinary  religious  worship  of  God  :  besides  religious  oaths,  vows, 
solemn  fastings,  and  thanksgivings,  upon  several  occasions,  which 
are,  in  their  several  times  and  seasons,  to  be  used  in  an  holy  and 
religious  manner. 

(6.)  Neither  prayer,  nor  any  other  part  of  religious  worship,  is 
now  under  the  Gospel  either  tied  unto,  or  made  more  acceptable 
by,  any  place  in  which  it  is  performed,  or  towards  which  it  is  directed  : 
but  God  is  to  be  worshipped  everywhere,  in  spirit  and  truth ;  as  in 
private  families  daily,  and  in  secret  each  one  by  himself,  so,  more 
solemnly,  in  the  public  assemblies,  which  are  not  carelessly  or  wil- 
fully to  be  neglected  or  forsaken,  when  God,  by  his  word  or  provi- 
dence, calleth  thereunto. 

(7.)  As  it  is  of  the  law  of  nature  that,  in  general,  a  due  propor- 
tion of  time  be  set  apart  for  the  worship  of  God  ;  so,  in  his  word, 
by  a  positive,  moral,  and  perpetual  commandment,  binding  all  men 
in  all  ages,  he  hath  particularly  appointed  one  day  in  seven  for  a 
Sabbath  to  be  kept  holy  unto  him  :  which,  from  the  beginning  of 
the  world  to  the  resurrection  of  Christ,  was  the  last  day  of  the  week ; 
and,  from  the  resurrection  of  Christ,  was  changed  into  the  first  day 
of  the  week  ;  which,  in  scripture,  is  called  the  Lord's  Day,  and  is  to 
be  continued  to  the  end  of  the  world,  as  the  Christian  Sabbath. 

(8.)  This  Sabbath  is  then  kept  holy  unto  the  Lord,  when  men, 
after  a  due  preparing  of  their  hearts,  and  ordering  of  their  common 
afl'airs  beforehand,  do  not  only  observe  an  holy  rest  all  the  day  from 
their  own  works,  words,  and  thoughts,  about  their  worldly  employ- 


IV.    CONFESSION    OF    THE    ASSEMBLY    OF    WESTMINSTER.  595 

ments  and  recreations,  but  also  are  taken  up  the  whole  time  in  the 
public  and  private  exercises  of  his  worship,  and  in  the  duties  of 
necessity  and  mercy. 

Chapter  22.     Of  Lawful  Oaths  jznd  Voics. 

(1.)  A  lawful  oath  is  a  part  of  rehgious  worship;  wherein,  upon 
just  occasion,  the  person,  swearing  solemnly,  calleth  God  to  witness 
what  he  asserteth  or  promiseth,  and  to  judge  him  according  to  the 
truth  or  falsehood  of  what  he  sweareth. 

(2.)  The  name  of  God  only  is  that  by  which  men  ought  to  swear, 
and  therein  it  is  to  be  used  with  all  holy  fear  and  reverence.  There- 
fore to  swear  vainly  or  rashly  by  that  glorious  and  dreadful  name, 
or  to  swear  at  all  by  any  other  thing,  is  sinful,  and  to  be  abhon-ed. 
Yet,  as  in  matters  of  weight  and  moment  an  oath  is  warranted  by 
the  word  of  God,  under  the  New  Testament,  as  well  as  under  the 
Old ;  so  a  lawful  oath,  being  imposed  by  lawful  authority,  in  such 
matters  ought  to  be  taken. 

(3.)  Whosoever  taketh  an  oath,  ought  duly  to  consider  the  weigh- 
tiness  of  so  solemn  an  act ;  and  therein  to  avouch  nothing  but  what 
he  is  fully  persuaded  is  the  truth.  Neither  may  any  man  bind  him- 
self by  oath  to  any  thing  but  what  is  good  and  just,  and  what  he 
believeth  so  to  be,  and  what  he  is  able  and  resolved  to  perform. 
Yet  it  is  a  sin  to  refuse  an  oath  touching  any  thing  that  is  good  and 
just,  being  imposed  by  lawful  authority. 

(4.)  An  oath  is  to  be  taken  in  the  plain  and  common  sense  of  the 
words,  without  equivocation  or  mental  reservation.  It  cannot  oblige 
to  sin;  but  in  any  thing  not  sinful,  being  taken,  it  binds  to  perfor- 
mance, although  to  a  man's  own  hurt  :  nor  is  it  to  be  violated, 
although  made  to  heretics  or  infidels. 

(5.)  A  vow  is  of  the  like  nature  with  a  promissory  oath,  and 
ought  to  be  made  with  the  hke  religious  care,  and  to  be  performed 
with  the  like  faithfulness. 

(6.)  It  is  not  to  be  made  to  any  creature,  but  to  God  alone  ;  and, 
that  it  may  be  accepted,  it  is  to  be  made  voluntarily,  out  of  faith 
and  conscience  of  duty,  in  way  of  thankfulness  for  mercy  received,  or 
for  the  obtaining  of  what  we  want ;  whereby  we  more  strictly  bind 
ourselves  to  necessary  duties,  or  to  other  things  so  far  and  so  long 
as  they  may  fitly  conduce  thereunto. 

(7.)  No  man  may  vow  to  do  any  thing  forbidden  in  the  word  of 
God,  or  what  would  hinder  any  duty  therein  commanded,  or  which 

2  Q  2 


596  APPENDIX. 

is  not  in  his  own  power,  and  for  the  performance  whereof  he  hath  no 
promise  or  ability  from  God.  In  which  respect  Popish  monastical 
vows  of  perpetual  single  life,  professed  poverty,  and  regular  obe- 
dience, are  so  far  from  being  degrees  of  higher  perfection,  that  they 
are  superstitious  and  sinful  snares,  in  which  no  Christian  may  en- 
tangle himself. 


Chapter  23.     Of  the  Civil  Magistrate. 

(1.)  God,  'the  Supreme  Lord  and  King  of  all  the  world,  hath 
ordained  civil  magistrates  to  be  under  him  over  the  people,  for  his 
own  glory,  and  the  public  good ;  and  to  this  end  hath  armed  them 
with  the  power  of  the  sword,  for  the  defence  and  encouragement  of 
them  that  are  good,  and  for  the  punishment  of  evil-doers. 

(2.)  It  is  lawful  for  Christians  to  accept  and  execute  the  office  of 
a  magistrate,  when  called  thereunto  :  in  the  managing  whereof,  as 
they  ought  especially  to  maintain  piety,  justice,  and  peace,  according 
to  the  wholesome  laws  of  each  commonwealth,  so,  for  that  end,  they 
may  lawfully  now,  under  the  New  Testament,  wage  war  upon  just 
and  necessary  occasions. 

(3.)  The  civil  magistrate  may  not  assume  to  himself  the  adminis- 
tration of  the  word  and  sacraments,  or  the  power  of  the  keys  of  the 
kingdom  of  heaven  :  yet  he  hath  authority,  and  it  is  his  duty,  to 
take  order,  that  unity  aud  peace  be  preserved  in  the  church  ;  that 
the  truth  of  God  be  kept  pure  and  entire  ;  that  all  blasphemies  and 
heresies  be  suppressed,  all  corruptions  and  abuses  in  worship  and 
discipline  prevented  or  reformed,  and  all  ordinances  of  God  duly 
settled,  administered,  and  observed.  For  the  better  effecting  where- 
of he  hath  power  to  call  Synods,  to  be  present  at  them,  and  to  pro- 
vide that  whatsoever  is  transacted  in  them  be  according  to  the  mind 
of  God. 

(4.)  It  is  the  duty  of  people  to  pray  for  magistrates,  to  honour 
their  persons,  to  pay  them  tribute  and  other  dues,  to  obey  their 
lawful  commands,  and  to  be  subject  to  their  authority  for  conscience' 
sake.  Infidelity,  or  difference  in  religion,  doth  not  make  void  the 
magistrate's  just  and  legal  authority^nor  free  the  people  from  their 
due  obedience  to  him  :  from  which  ecclesiastical  persons  are  not 
exempted  ;  much  less  hath  the  Pope  any  power  or  jurisdiction  over 
them,  in  their  dominions,  or  over  any  of  their  people;  and  least  of 
all  to  deprive  them  of  their  dominions,  or  lives,  if  he  shall  judge 
them  to  be  heretics,  or  upon  any  other  pretence  whatsoever. 


IV.    CONFESSION    OF    THE    ASSEMBLY    OF    WESTMINSTER.  597 


Chapter  24.      Of  Marriage  and  Divorce. 

(1.)  Marriage  is  between  one  man  and  one  woman  :  neither  is  it 
lawful  for  any  man  to  have  more  than  one  wife,  nor  for  any  woman 
to  have  more  than  one  husband,  at  the  same  time. 

(2.)  Marriage  was  ordained  for  the  mutual  help  of  husband  and 
wife,  for  the  increase  of  mankind  with  a  legitimate  issue,  and  of 
the  Church  with  an  holy  seed,  and  for  preventing  of  uncleanness. 

(3.)  It  is  lawful  for  all  sorts  of  people  to  marn,^,  who  are  able  with 
judgment  to  give  their  consent.  Yet  is  it  the  duty  of  Christians  to 
marry  only  in  the  Lord  :  and  therefore  such  as  profess  the  true 
Reformed  religion,  should  not  marry  with  infidels.  Papists,  or  other 
idolators.  Neither  should  such  as  are  godly  be  unequally  yoked, 
by  marrying  with  such  as  are  notoriously  wicked  in  their  life,  or 
maintain  damnable  heresies. 

(4.)  Marriage  ought  not  to  be  within  the  degrees  of  consangui- 
nity or  affinity  forbidden  in  the  word  :  nor  can  such  incestuous 
marriages  ever  be  made  lawful  by  any  law  of  man,  or  consent  of 
parties,  so  as  those  persons  may  live  together  as  man  and  wife. 
The  man  may  not  marry  one  of  his  wife's  kindred  nearer  in  blood 
than  he  may  of  his  own ;  nor  the  woman  of  her  husband's  kindred, 
nearer  in  blood  than  of  her  own. 

(5.)  Adultery  or  fornication  committed  after  a  contract,  being 
detected  before  marriage,  giveth  just  occasion  to  the  innocent  party 
to  dissolve  that  contract.  In  the  case  of  adultery  after  marriage, 
it  is  lawful  for  the  innocent  party  to  sue  out  a  divorce ;  and  after 
the  divorce  to  marry  another,  as  if  the  offending  party  were  dead. 

(6.)  Although  the  corruption  of  man  be  such  as  is  apt  to  study 
arguments  unduly  to  put  asunder  those  whom  God  hath  joined 
together  in  marriage;  yet  nothing  but  adultery,  or  such  wilful 
desertion  as  can  no  way  be  remedied  by  the  Church  or  civil  magis- 
trate, is  cause  sufficient  of  dissolving  the  bond  of  marriage  :  wherein 
a  public  and  orderly  course  of  proceeding  is  to  be  observed,  and 
the  persons  concerned  in  it  not  left  to  their  own  wills  and  discretion 
in  their  own  case. 

Chapter  25.     Of  the  Church. 

(l.)The  catholic  or  universal  Church  which  is  invisible,  consists  of 
the  whole  number  of  the  elect,  that  have  been,  are,  or  shall  be 


598  APPENDIX. 

gathered  into  one,  under  Christ  the  head  thereof;  and  is  the  spouse, 
the  bod^',  the  fuhiess  of  him  that  filleth  all  in  all. 

(2.)  The  visible  Church,  which  is  also  catholic  or  universal  under 
the  Gospel,  (not  confined  to  one  nation,  as  before  under  the  law,) 
consists  of  all  those  throughout  the  world  that  profess  the  true 
religion,  together  with  their  children  ;  and  is  the  kingdom  of  the 
Lord  Jesus  Christ,  the  house  and  family  of  God,  out  of  which  there 
is  no  ordinary  possibility  of  salvation. 

(3.)  Unto  this  catholic  visible  Church  Christ  hath  given  the 
ministry,  oracles,  and  ordinances  of  God,  for  the  gathering  and 
perfecting  of  the  saints  in  this  life,  to  the  end  of  the  world :  and 
doth  by  his  own  presence  and  Spirit,  according  to  his  promise,  make 
them  effectual  thereunto. 

(4.)  This  catholic  Church  hath  been  sometimes  more,  sometimes 
less,  visible.  And  particular  Churches,  which  are  members  thereof, 
are  more  or  less  pure,  according  as  the  doctrine  of  the  Gospel  is 
taught  and  embraced,  ordinances  administered,  and  public  worship 
perfoi-med,  more  or  less  purely  in  them. 

(5.)  The  purest  Churches  under  heaven  are  subject  both  to  mix- 
ture and  error  :  and  some  have  so  degenerated,  as  to  become  no 
Churches  of  Christ,  but  synagogues  of  Satan.  Nevertheless,  there 
shall  be  always  a  Church  on  earth,  to  worship  God  according  to  his 
will. 

(6.)  There  is  no  other  head  of  the  Church,  but  the  Lord  Jesus 
Christ.  Nor  can  the  Pope  of  Rome  in  any  sense  be  head  thereof; 
but  is  that  antichrist,  that  man  of  sin,  and  son  of  perdition,  that 
exalteth  himself  in  the  Church  against  Christ,  and  all  that  is  called 
God. 

Chapter  26.     Of  the  Communion  of  Saints. 

(1.)  All  saints,  that  are  united  to  Jesus  Christ  their  head,  by  his 
Spirit,  and  by  faith,  have  fellowship  with  him  in  his  graces,  suffer- 
ings, death,  resurrection,  and  glory  :  and,  being  imited  to  one 
another  in  love,  they  have  communion  in  each  other's  gifts  and 
graces,  and  are  obliged  to  the  performance  of  such  duties,  pubhc  and 
private,  as  do  conduce  to  their  mutual  good,  both  in  the  inward  and 
outward  man. 

(2.)  Saints  by  profession  are  bound  to  maintain  an  holy  fellow- 
ship and  communion  in  the  worship  of  God,  and  in  perfoi-ming 
such  other  spiritual  services  as  tend  to  their  mutual  edification  :  as 
also  in  relieving  each  other  in  outward  things,  according  to  their 


IV.    CONFESSION    OF    THE    ASSEMBLY    OF    WESTMINSTER.  539 

several  abilities  and  necessities.  Which  communion,  as  God  oiFereth 
opportunity,  is  to  be  extended  unto  all  those,  who,  in  every  place, 
call  upon  the  name  of  the  Lord  Jesus. 

(3.)  This  communion  which  the  saints  have  with  Christ,  doth  not 
make  them  in  any  wise  partakers  of  the  substance  of  his  God- 
head, or  to  be  equal  with  Christ  in  any  respect ;  either  of  which  to 
affirm,  is  impious  and  blasphemous.  Nor  doth  their  communion 
one  with  another,  as  saints,  take  away  or  infringe  the  title  or  pro- 
priety which  each  man  hath  in  his  goods  and  possessions. 


Chapter  27.     Of  the  Sacraments. 

(1.)  Sacraments  are  holy  signs  and  seals  of  the  covenant  of  grace, 
immediately  instituted  by  God,  to  represent  Christ  and  his  benefits, 
and  to  confirm  our  interest  in  him :  as  also,  to  put  a  visible  dif- 
ference  between  those  that  belong  unto  the  Church,  and  the  rest  of 
the  world ;  and  solemnly  to  engage  them  to  the  service  of  God  in 
Christ,  according  to  his  word. 

(2.)  There  is  in  every  sacrament  a  spiritual  relation,  or  sacra- 
mental union,  between  the  sign  and  the  thing  signified  :  whence  it 
comes  to  pass,  that  the  names  and  the  effects  of  the  one  are  attri- 
buted to  the  other. 

(3.)  The  grace  which  is  exhibited  in  or  by  the  sacraments,  rightly 
used,  is  not  conferred  by  any  power  in  them  :  neither  doth  the 
efficacy  of  a  sacrament  depend  upon  the  piety  or  intention  of  him 
that  doth  administer  it,  but  upon  the  work  of  the  Spirit,  and  the 
word  of  institution  ;  which  contains,  together  with  a  precept 
authorizing  the  use  thereof,  a  promise  of  benefit  to  worthy  receivers. 

(4.)  There  be  only  two  sacraments  ordained  by  Christ  our  Lord 
in  the  Gospel ;  that  is  to  say,  baptism,  and  the  supper  of  the  Lord  : 
neither  of  which  may  be  dispensed  by  any,  but  by  a  minister  of  the 
word,  lawfully  ordained. 

(5.)  The  sacraments  of  the  Old  Testament,  in  regard  of  the 
spiritual  things  thereby  signified  and  exhibited,  were,  for  substance, 
the  same  with  those  of  the  New. 


Chapter  28.     Of  Baptism. 

(1.)  Baptism  is  a  sacrament  of  the  New  Testament,  ordained  by 
Jesus  Christ ;  not  only  for  the  solemn  admission  of  the  party  baptized 


600  APPENDIX. 

into  the  visible  Church,  but  also  to  be  unto  him  a  sign  and  seal  of 
the  covenant  of  grace,  of  his  ingrafting  into  Christ,  of  regeneration, 
of  remission  of  sirs,  and  of  his  giving  up  unto  God,  through  Jesus 
Christ,  to  walk  in  newness  of  life.  Which  sacrament  is,  by  Christ's 
own  appointment,  to  be  continued  in  his  Church  until  the  end  of 
the  world. 

(2.)  The  outward  element  to  be  used  in  this  sacrament  is  water, 
wherewith  the  party  is  to  be  baptized  in  the  name  of  the  Father, 
and  of  the  Son,  and  of  the  Holy  Ghost,  by  a  minister  of  the 
Gospel  lawfully  called  thereunto. 

(3.)  Dipping  of  the  person  into  the  water  is  not  necessary;  but 
baptism  is  rightly  administered  by  pouring  or  sprinkling  water  upon 
the  person. 

(4.)  Not  only  those  that  do  actually  profess  faith  in,  and  obe- 
dience unto,  Christ ;  but  also  the  infants  of  one  or  both  believing 
parents,  are  to  be  baptized. 

(5.)  Although  it  be  a  great  sin  to  contemn,  or  neglect  this  ordin- 
ance, yet  grace  and  salvation  are  not  so  inseparably  annexed  unto 
it,  as  that  no  person  can  be  regenerated  or  saved  without  it,  or 
that  all  that  are  baptized  are  undoubtedly  regenerated. 

(6.)  The  efficacy  of  baptism  is  not  tied  to  that  moment  of  time 
wherein  it  is  administered  :  yet  notwithstanding,  by  the  right  use  of 
this  ordinance,  the  grace  promised  is  not  only  offered,  but  really 
exhibited  and  conferred  by  the  Holy  Ghost,  to  such  (whether  of 
age,  or  infants)  as  that  grace  belongeth  unto,  according  to  the 
counsel  of  God's  own  will,  in  his  appointed  time. 

(7.)  The  sacrament  of  baptism  is  but  once  to  be  administered  to 
any  person. 

Chapter  29,      Of  the  Lord's  Supper. 

(1.)  Our  Lord  Jesus,  in  the  night  wherein  he  was  betrayed,  insti- 
tuted the  sacrament  of  his  body  and  blood,  called  the  Lord's  Supper, 
to  be  observed  in  his  Church  unto  the  end  of  the  world,  for  the  per- 
petual remembrance  of  the  sacrifice  of  himself  in  his  death,  the 
sealing  all  benefits  thereof  unto  true  believers,  their  spiritual  nourish- 
ment and  growth  in  him,  their  further  engagement  in  and  to  all 
duties  which  they  owe  unto  him  ;  and  to  be  a  bond  and  pledge  of 
their  communion  with  him,  and  with  each  other,  as  members  of  his 
mystical  body. 

(2.)  In  this  sacrament  Christ  is  not  offered  up  to  his  Father,  nor 
any  real  sacrifice  made  at  all  for  remission  of  sin  of  the  quick  or 


IV.    CONFESSION    OF    THE    ASSEMBLY    OF    VTESTMIXSTER.  601 

dead  :  but  only  a  commemoration  of  that  one  offering  up  of  him- 
self, by  himself,  upon  the  cross,  once  for  all ;  and  a  spiritual  obla- 
tion of  all  possible  praise  unto  God  for  the  same.  So  that  the 
Popish  sacrifice  of  the  ]Mass  (as  they  call  it)  is  most  abominably 
injurious  to  Christ's  one  only  sacrifice,  the  alone  propitiation  for  all 
the  sins  of  the  elect. 

(3.)  The  Lord  Jesus  hath,  in  this  ordinance,  appointed  his  min- 
isters to  declare  his  word  of  institution  to  the  people  ;  to  pray,  and 
bless  the  elements  of  bread  and  wine,  and  thereby  to  set  them 
apart  from  a  common  to  an  holy  use ;  and  to  take  and  break  the 
bread,  to  take  the  cup,  and  (they  communicating  also  themselves) 
to  give  both  to  the  communicants ;  but  to  none  who  are  not  then 
present  in  the  congregation. 

(4.)  Private  masses,  or  receiving  this  sacrament  by  a  priest,  or 
any  other  alone ;  as  likewise  the  denial  of  the  cup  to  the  people, 
■worshipping  the  elements,  the  lifting  them  up  or  canying  them 
about  for  adoration,  and  the  reservin*  them  for  any  pretended 
religious  use,  are  all  contrary  to  the  nature  of  this  sacrament,  and 
to  the  institution  of  Christ. 

(5.)  The  outward  elements  in  this  sacrament,  duly  set  apart  to 
the  uses  ordained  by  Christ,  have  such  relation  to  him  crucified,  as 
that  truly,  yet  sacramentally  only,  they  are  sometimes  called  by  the 
name  of  the  things  they  represent, — to  wit,  the  body  and  blood  of 
Christ  ;  albeit  in  substance  and  nature  they  still  remain  truly  and 
only  bread  and  wine,  as  they  were  before. 

(6.)  That  doctrine  which  maintains  a  change  of  the  substance 
of  bread  and  wine  into  the  substance  of  Christ's  body  and  blood 
(commonly  called  transubstantiation)  by  consecration  of  a  priest,  or 
by  any  other  way,  is  repugnant,  not  to  scripture  alone,  but  even 
to  common  sense  and  reason ;  overthroweth  the  nature  of  the 
sacrament,  and  hath  been,  and  is,  the  cause  of  manifold  supersti- 
tions, yea,  of  gross  idolatries. 

(7.)  Worthy  receivers,  outwardly  paitaking  of  the  visible  elements 
in  this  sacrament,  do  then  also  inwardly  by  faith,  really  and  indeed, 
yet  not  carnally  and  coi-porally,  but  spiritually,  receive  and  feed 
upon  Christ  crucified,  and  all  benefits  of  his  death  :  the  body  and 
blood  of  Christ  being  then,  not  corporally  or  carnally,  in,  with,  or 
under  the  bread  and  wine ;  yet  as  really,  but  spiritually,  present  to 
the  faith  of  believers  in  that  ordinance,  as  the  elements  themselves 
are  to  their  outward  senses. 

(8.)  Although  ignorant   and  wicked   men   receive   the   outward 


602  APPENDIX. 

elements  in  this  sacrament,  yet  they  receive  not  the  thing  signified 
thereby ;  but  by  their  unworthy  coming  thereunto,  are  guilty  of 
the  body  and  blood  of  the  Lord,  to  their  own  damnation.  Where- 
fore all  ignorant  and  ungodly  persons,  as  they  are  unfit  to  enjoy 
communion  with  him,  so  are  they  unworthy  of  the  Lord's  table ; 
and  cannot  without  great  sin  against  Christ,  while  they  remain  such, 
partake  of  these  holy  mysteries,  or  be  admitted  thereunto. 

Chapter  30.     Of  Church  Censures. 

(1.)  The  Lord  Jesus,  as  King  and  Head  of  his  Church,  hath 
therein  appointed  a  government  in  the  hand  of  Church  officers, 
distinct  from  the  civil  magistrate. 

(2.)  To  these  officers  the  keys  of  the  kingdom  of  heaven  are 
committed  :  by  virtue  whereof  they  have  power  respectively  to 
retain  and  [remit  sins ;  to  shut  that  kingdom  against  the  impeni- 
tent, both  by  the  word,  and  censures  ;  and  to  open  it  unto  penitent 
sinners,  by  the  ministry  of  the  Gospel,  and  by  absolution  from 
censures,  as  occasion  shall  require. 

(3.)  Church  censures  are  necessary  for  the  reclaiming  and  gain- 
ing of  ofi'ending  brethren,  for  deterring  of  others  from  the  like 
offences,  for  purging  out  of  that  leaven  which  might  infect  the 
whole  lump,  for  vindicating  the  honour  of  Christ  and  the  holy 
profession  of  the  Gospel,  and  for  preventing  the  wrath  of  God, 
which  might  justly  full  upon  the  Church,  if  they  should  sufi'er  his 
covenant,  and  the  seals  thereof,  to  be  profaned  by  notorious  and 
obstinate  off*enders. 

(4.)  For  the  better  attaining  of  these  ends,  the  officers  of  the 
Church  are  to  proceed  by  admonition,  suspension  from  the  sacra- 
ment of  the  Lord's  Supper  for  a  season,  and  by  excommunication 
from  the  Church,  according  to  the  nature  of  the  crime,  and  demerit 
of  the  person. 

Chapter  31.     Of  Synods  and  Councils. 

(1.)  For  the  better  government  and  further  edification  of  the 
Church,  there  ought  to  be  such  assemblies  are  commonly  called 
Synods  or  Councils. 

(2.)  As  magistrates  may  lawfully  call  a  Synod  of  ministers  and 
other  fit  persons  to  consult  and  advise  with,  about  matters  of  reli- 
gion ;  so,  if  magistrates  be  open  enemies  to  the  Church,  the 
ministers  of   Christ,    of  themselves,  by  virture  of  their  office,   or 


IV.    CONFESSION    OF    THE    ASSEMBLY    OF    WESTMINSTER.  G03 

they,  with  other  fit  persons,  upon  delegation  from  their  Churches, 
may  meet  together  in  such  assembhes. 

(3.)  It  belongeth  to  Synods  and  Councils  ministerially  to  deter- 
mine controversies  of  faith  and  cases  of  conscience ;  to  set  down 
rules  and  directions  for  the  better  ordering  of  the  public  worship  of 
God,  and  government  of  his  Church ;  to  receive  complaints  in  cases 
of  mal- administration,  and  authoritatively  to  determine  the  same : 
which  decrees  and  determinations,  if  consonant  to  the  word  of  God, 
are  to  be  received  with  reverence  and  submission ;  not  only  for 
their  agreement  with  the  word,  but  also  for  the  power  whereby 
they  are  made,  as  being  an  ordinance  of  God,  appointed  thereunto 
in  his  word. 

(4.)  All  Synods  or  Councils  since  the  Apostles'  times,  whether 
General  or  Particular,  may  err ;  and  many  have  erred.  Therefore 
they  are  not  to  be  made  the  rule  of  faith  or  practice,  but  to  be 
used  as  an  help  in  both. 

(5.)  Synods  and  Councils  are  to  handle  or  conclude  nothing  but 
that  which  is  ecclesiastical :  and  are  not  to  intermeddle  with  civil 
affairs,  which  concern  the  commonwealth,  unless  by  way  of  humble 
petition  in  cases  extraordinary ;  or  by  way  of  advice,  for  satisfaction 
of  conscience,  if  they  be  thereunto  required  by  the  civil  magistrate. 

Chapter  32.     Of  the  State  of  Men  after  Death,  and  of  the 
Resurrection   of  the  Dead. 

(1 .)  The  bodies  of  men  after  death  return  to  dust,  and  see  cor- 
ruption :  but  their  souls,  (which  neither  die  nor  sleep,)  having  an 
immortal  subsistence,  immediately  return  to  God  who  gave  them. 
The  souls  of  the  righteous,  being  then  made  perfect  in  holiness,  are 
received  into  the  highest  heavens,  where  they  behold  the  face  of 
God  in  light  and  glory,  waiting  for  the  full  redemption  of  their 
bodies  :  and  the  souls  of  the  wicked  are  cast  into  hell,  where  they 
remain  in  torments  and  utter  darkness,  reserved  to  the  judgment 
of  the  great  day.  Besides  these  two  places  for  souls  separated  from 
their  bodies,  the  scripture  acknowledgeth  none. 

(2.)  At  the  last  day  such  as  are  found  alive  shall  not  die,  but  be 
changed  :  and  all  the  dead  shall  be  raised  up,  with  the  self-same 
bodies,  and  none  other,  although  with  different  qualities;  which  shall 
be  united  again  to  their  souls  for  ever. 

(3.)  The  bodies  of  the  unjust  shall  by  the  power  of  Christ  be 
raised  to  dishonour :  the  bodies  of  the  just  by  his  Spirit  unto 
honour  ;    and  be  made  conformable  to  his  own  glorious  body. 


604  APPENDIX. 


Chapter  33.     Of  the  Last  Judgment. 

CL)  God  hath  appointed  a  day  wherein  he  will  judge  the  world 
in  righteousness  by  Jesus  Christ,  to  whom  all  power  and  judgment 
is  given  of  the  Father.  In  which  day,  not  only  the  apostate  angels 
shall  be  judged,  but  likewise  all  persons  that  have  lived  upon  earth 
shall  appear  before  the  tribunal  of  Christ,  to  give  an  account  of 
their  thoughts,  words,  and  deeds  ;  and  to  receive  according  to  what 
they  have  done  in  the  body,  whether  good  or  evil. 

(2.)  The  end  of  God's  appointing  this  day,  is  for  the  manifesta- 
tion of  the  glory  of  his  mercy,  in  the  eternal  salvation  of  the  elect ; 
and  of  his  justice,  in  the  damnation  of  the  reprobate,  who  are 
wicked  and  disobedient.  For  then  shall  the  righteous  go  into  ever- 
lasting life,  and  receive  that  fulness  of  joy  and  refreshing  which  shall 
come  from  the  presence  of  the  Lord  :  but  the  wicked,  who  kno  w 
not  God,  and  obey  not  the  Gospel  of  Jesus  Christ,  shall  be  cast  into 
eternal  torments,  and  be  punished  with  everlasting  destruction  from 
the  presence  of  the  Lord,  and  from  the  glory  of  his  power. 

(3.)  As  Christ  would  have  us  to  be  certainly  persuaded  that  there 
shall  be  a  day  of  judgment,  both  to  deter  all  men  from  sin,  and  for 
the  greater  consolation  of  the  godly  in  their  adversity  :  so  will  he 
have  that  day  unknown  to  men,  that  they  may  shake  off  all  carna 
security,  and  be  always  watchful,  .because  they  know  not  at  what 
hour  the  Lord  will  come  ;  and  may  be  ever  prepared  to  say,  Come, 
Lord  Jesus,  come  quickly.     Amen. 


THE     END    OF    THE    APPENDIX. 


INDEX  TO  THE  DOCTRINES 


CONTAINED    IN   THE 


HARMONY  OF  PROTESTANT  CONFESSIONS. 


AN 


INDEX  TO  THE  DOCTRINES 


COXTAIXED    IN    THE 


HARMONY  OP  PROTESTANT  CONFESSIONS. 


CONFESSION". 


ABSOLUTION  by  faitli  in  the  blood  of  Christ 
requires  no  service  of  a  priest   

ministerial,   preaching  the   promises   of 

the  gospel  

ABUSES  of  canonists  and  devices  regarding  re- 
pentance and  confession     

ACCESS  to  (Jodfor  pardon  through  faith  in  Christ 

ADAM  created  in  the  image  of  God,  but  fell  by 
transgression 

ADAM'S  disobedience,  the  original  sin 

fall,  cui'ious  questions  respecting    

whole  offspring  infected  with  evil  

ADMINISTRATION  of  sacraments  corrupted  in 
the  papistical  church  

ADOPTION  to  the  privileges  of  children  of  God 

ADULTERY  caused  by  forbidding  marriage  

ADVERSARIES  of  the  true  church  of  Christ  have 
established  manj'  errors  and  rites    ... 

ADVOCATE  and  Mediator,  our,  Jesus  Christ 

our  only,  with  God,  Jesus  Christ    

AFFLICTIONS  and  miseries  permitted  to  befall 
men  on  account  of  sin 

ALMIGHTY  God,  one  in  essence  and  substance, 
but  three  in  Persons 

ALMS  required  in  the  church  to  relieve  the  neces- 
sitous, but  not  to  merit  remission  of 


Helvetia 
Augsburg 


ANGELS,  apart  of  the  creation  of  God    

ministers  to  the  elect  people  of  God  

ANOINTING  of  the  sick  used  by  ministers  with 
the  gifts  of  healing,  not  by  our  pastors 

or  extreme  unction,  a  rejected  ceremony 

of  the  Romish  Church     

ANTICHRIST,  a  pernicious  ecclesiastical  usurp- 
ation    

the  predicted  "man  of  sin,"  the  Pope  of 

Rome  

APOCRYPHA,  books  of  the,  not  divinely  inspired 

APOCRYPHAL,  or  ecclesiastical  books,  not  in- 
spired scriptures  

scriptures  may  be  read  with  some  profit 


86 
133 


Augsburg 

109 

Helvetia 

122 

Scotland 

55 

Belgia 

69 

Helvetia 

58 

France 

67 

Scotland 

296 

Westminster 

586 

Saxony 

462 

Saxony 

234 

Belgia 

55 

France 

30 

Bohemia 

66 

Basle 

23 

Wirtembiirg 

378 

Helvetia 

52 

Belgia 

55 

Wirtemburg 

406 

Saxony 

402 

Bohemia 

222 

Westminster 

598 

Westminster 

576 

Helvetia 

Belgia 

12 

608 


CONFESSION. 


APOSTLES'  Creed,  as  commonly  called.  —  See 
Creeds    

APPARITIONS  of  departed  spirits,  as  from  pur- 
gatory, crafts  and  delusions  of  the 
devil    

ARIUS,  and  the  blasphemous  doctrine  of  Arius  ... 

ARTICLES  of  religion,  the  English    

■ Irish  

ASCENSION  of  Christ  into  heaven  in  our  natiu-e 
.  ASSEMBLIES,  religious,  or  meetings  held  by  the 
worshippers  of  God  in  all  ages 

ASSURANCE  of  grace  and  salvation 

■ may  be  lost  by  temptation    

prompts  to  holiness    

ATHANASIUS'  Creed.— ^-^e  Creeds 

AUGSBURG  Confession  republished  by  the  pro- 
fessors of  the  Universities  

AUGL^STINE'S  testimony  that  his  writings  must 
be  judged  of  by  the  scriptures 

AUTHORITY  of  general  councils,  which  may  err 

of  general  councils  and  Bishoj)  of  Rome 

of  ministers  regarding  ceremonies 

• of  scripture,  blasphemy  to  say  it  depends 

on  the  church   

of  scripture  comes  not  from  men,  but  only 

from  God  

• of  scripture   depends  not  on   angels  or 

men,  but  on  God 

of  scripture  depends  on  no  testimony  but 

its  own  from  God 

of  the  chmxh  regarding  rites,  &c 

BAPTISM,  a  ceremony  ordained  by  Christ,  by 
which  the  grace  of  God  is  offered  to 
believers    

a  christian  rite  for  children,  as  circum- 
cision was  for  male  infants,  &:c 

r  afterwards  corrupted  by  human  devices, 

with  various  ceremonies 

a  means  of  reception  into  the   church, 

denoting  spiritual  blessings  from  God 

an   entile   action    by    the    command   of 

Christ,  indicating  his  profession,  &c. 

an  initiary  rite  to  be  followed,  in  adult 

age,  by  observing  the  Lord's  Supper 

an  institution  of  Christ,  for  those  of  full 

age  and  infants 

an  ordinance  of  Christ  under  the  New 

Testament 

an  ordinance  for  the  infants  of  faith- 
ful parents 

an  outward  washing,  indicating  spiritual 

regeneration,  the  work  of  God 

appertains  to  believers  and  their  infants 

as  a  sacrament  of  remission  by  the  blood 

of  Christ,  for  believers  and  their  babes 

a  sign  and  seal  of  the  covenant  of  grace 

and  of  interest  in  Christ 

a  sign  of  profession  as  Christians  

■ — •  a  sign  of  regeneration  by  the  Holy  Ghost 


England 


Heh'etia 

Helvetia 

England 

Ireland 

Scotland 

Saxony 

Westminster 

Westminster 

Dort 

England 

Augsburg 

Helvetia 
England 
Ireland 
Augsburg 

Scotland 

France 

Scotland 

Westminster 
England 


Augsburg 

Bohemia 

Helvetia 

Belgia 

Saxony 

Bohemia 

JVirtemhurg 

Westminster 

Helvetia 

Bohemia 
Scotland 

Ettgland 

Westminster 

Ireland 

England 


508 


609 


BAPTISM,  a  sin  to  contemn  or  neglect,  yet  all  the 
unbaptized  are  not  lost  

a  token  of  the  renewing  of  the  Spirit    ... 

■  believers   after,    are    anointed  with   the 

Holy  Ghost  for  newness  of  life 

■ denotes  the  purification   and  renovation 

of  the  sonl  by  the  Spirit 

given  to  testify  or  seal  our  adoption,  for 

believers  and  their  children  

instituted  bj'^  John  and  Christ,  as  the  ini- 

•  tiation  for  personal  consecration  to 
God 

of  the  Holy  Ghost  essential  to  salvation 

regeneration  not  inseparably  annexed  to 

its  observance    

•  sin  remains  after,  but  forgiven  to  be- 
lievers in  Christ   

to  be  administered  ia  the  name  of  the 

Father,  Son,  and  Holy  Ghost    

to   be  administered   to  tho>e   professing 

faith  in  Christ,  and  to  their  infants  ... 

■ to  be  used  once  to  the  faithful  and  their 

infants 

BAPTIZED,  all  those,  are  not  saved 

BAPTIZING  infants,  a  custom  received  from  the 
apostles  

BELIEVERS  receive  the  blessings  of  salvation  by 
faith  in  JesUs  Christ    

BENEFITS,  pretended  to  be  sought  by  prayer 
from  departed  spirits  

BIBLE,  containing  the  Old  and  New  Testaments, 
the  only  revealed  will  of  God  

BINDING  and  loosing  by  the  keys  in  church  dis- 
cipline      

BISHOP  of  Rome,  as  chief  pontiff,  an  ecclesiasti- 
cal usurper 

of  Rome,  if  a  godly  man,  not  else,  may  be  a 

christian  minister 

of  Rome,  the,  may  not  make  new  articles 

of  faith,  contrary  to  the  gospel 

BISHOPS  and  popes  have  been  deceived  by  their 
own  corrupt  interpretations  of  scrip- 
ture   

as   bishops,  have  only  the  ministry  of  the 

gospel,  not  civil  power    

BISHOPS'  authority,  as  used  in  the  Romish  church, 
is  overthrown,  being  unscriptural 

BISHOPS,  elders,  and  deacons  have  office  to  in- 
struct and  govern  the  churches    

fit  and  true  ministers  of  the  church,  are 

preachers  of  God's  word 

have  no  authority  to  impose  ceremonies  and 

traditions  on  the  churches 

have  no  authority  to  make  laws  contrary 

to  the  word  of  God 

have  no  power  to  appoint  new  ceremonies 

of  di\-ine  worship 

in  the  Romish  church  claim  a  triple  power 

jurisdiction   in   matrimony  or  tithes    only 

from  man's  law 

2    R 


CONFESSION. 

PAGE, 

Westminster 
Sueveland 

599 
315 

Wirtemburg 

311 

Helvetia 

301 

France 

S06 

Helvetia 
Helvetia 

301 
303 

Westminster 

599 

Wirtemburg 

312 

Westminster 

599 

Westminster 

600 

Belgia 
Westminster 

307 
599 

Saxony 

311 

Saxony 

115 

Saxony 

41 

Helvetia 

249 

England 

267 

England 

265 

Wirtemburg 

236 

Wirtemburg 

237 

Wirtemburg 

15 

Augsburg 

272 

Augsburg 

273 

England 

265 

Sueveland 

280 

Augsburg 

426 

Augsburg 

427 

Augsburg 
Augsburg 

424 

276 

Augsburg 


273 


610 


BISHOPS,  or  elders,  titles  of  the  same  ministers... 

their  power,  the  power  of  the  keys,  to  mi- 
nister the  word  and  sacraments 

BISHOP,  the  universal,  onlj'  the  Lord  Jesus  Christ 

BLINDNESS  of  mind  and  disobedience,  the  fruit 
of  original  sin    

BURIAL  of  the  dead,  to  be  done  decently,  the 
bodies  of  the  saints  being  temples  of 
God     

CALLING  to  the  knowledge  of  God..— See  Effec- 
tual Calling  

CANONICAL  books,  list  of 

books  of  scripture  

hours  and  praj'ers  for  them,    papistical, 

not  known  to  the  ancients 

scriptures  alone  to  be  regarded  for  pure 

doctrine 

scriptures  not  equalled  by  the  treatises  of 

the  fathers 

scriptures  of  the  prophets  and  apostles 

alone  perfect  for  piety  and  godliness 

CANONS  or  decrees  of  councils  have  no  authority 
in  divine  doctrine 

■ care  of  God  towards  man     

CATECHIZING  of  children  and  youth  the  duty 
of  pasLors    

of  chiklren  profitable,  and  to  be  com- 
mended   

of  children  in  christian  knowledge  pro- 
fitable  

CATECHUMENS,  when  instnicted,  to  be  ad- 
mitted to  the  Lord's  Supper 

CATHOLIC,  the,  or  imiversal  church,  includes  all 
the  godly  in  every  age  of  the  world... 

CENSURES  of  the  church  by  admonition,  suspen- 
sion from  the  Lord's  Supper,  and  ex- 
communication  

of  the  cluuxh  declared  by  its  oflicers 

of  the   church   necessary  for  reclaiming 

offenders,  and  vindicating  the  honour 
of  Christ 

CEREMONIES  and  dangerous  errors  brought  into 
the  churches 

and  superstitions  numerous  in  the  Romish 

cluu-ch    

being  indifierent,    should    be   few   and 

simple  in  divine  worship    

bishops  have  no   power   to  ordain    any 

that  are  unscriptural   

disagreeing  with  the  word   of  God,  not 

lawfully  ordained  b}'  men  or  angels... 

greatly  dirtered  in  the  early  churches    ... 

instituted  by  designing  men,  archbishops, 

mctro])olitans,  &c 

in  the  early    ages,  designed  to  indicate 

the  promised  Mediator   

many  instituted  in  the  early  churches   ... 

people    seek   in  them  what  they  should 

seek  in  Christ  


CONFESSION. 

PAGE. 

Helvetia 

249 

Augsburg 
Belgia 

426 
270 

Augsburg 

70 

Helvetia 

3S5 

Westminster 

France 

England 

584 

8 

507 

Helvetia 

370 

Belgia 

11 

Helvetia 

4 

Helvetia 

ib. 

Helvetia 
Ireland 

3 

525 

Helvetia 

371 

JVirtemburg 

377 

Bohemia 

373 

Bohemia 

374 

Helvetia 

£11 

Westminster 
Westminster 

G02 
ib. 

Westminster 

ib. 

Saxony 

432 

Augsburg 

394 

Helvetia 

245 

Augsburg 

423 

Saxony 
Helvetia 

431 
41G 

Augsburg 

245 

Saxony 
Augsbuig 

187 
430 

Helvetia 

416 

CONFESSION. 


611 

PAOE. 


CEREMONIES,  public  penances,  and  pilgrimages 
fruitless  as  to  godliness   

some  retained  besides  those  derived  from 

the  apostles    

■ superstitions  instituted  by  the  enemies  of 

true  religion  

the  in\'ention3  of  men,  not  to  be  imposed 

on  the  church    

CHASTITY,  a  vow  of,  ought  not  to  hinder  mar- 
riage     

CHERUBIM,  the  workmanship  of,  no  sanction  to 
image  worship  

CHILDREN  to  be  brought  up  in  the  fear  of  the 
Lord. — .S'^'e  Catechizing    

CHOSEN  in  Christ,  the  saints  are,  by  the  grace  of 
God     

CHRIST  became  incarnate,  died,  and  rose  for  our 
sakes   

■ Emmanuel,    God  in  our  nature,  our  only 

Mediator  an d  Redeemer 

his  presence  with  his  faithful  follow^ers 

■ images  of,  and  of  God,  delusive  and  perni- 
cious     

not  only  the  Son  of  God,  but  perfect  man, 

and  the  only  sacrifice  for  sin 

ordained  and  exhibited  to  manifest  God's 

care  over  sinful  man 

our  captain,  head,  sacrifice,  priest  and  king 

om-  only  Lawgiver,  and  Advocate  in  heaven 

our  only   Mediator    and   Intercessor   with 

God  the  Father 

our  only  Redeemer  from  hell  and  sin    

present  with  his  church  in  a  spiritual  man- 
ner   

. ■  promise  of,  made  to  Adam,  Abraham,  Da- 
vid, &:c 

CHRIST'S  body  in  heaven,  but  present  with  us 
by  his  Godhead    

death  is  the  only  satisfaction  and  atone- 

ment for  sin  

• death  specially  regarded  in  the  redemp- 
tion of  the  elect    

CHRIST  sends  his  Spirit  into  the  hearts  of  men... 

sent  through  the  love  of  the  Father  to  re- 
store lost  man   

CHRIST'S  favours  bestowed  on  his  church  

CHRIST  shall  come  again  for  the  judgment  of  all 
mankind 

CHRIST'S  passion,  sacrifice,  and  resurrection  for 
our  salvation     

CHRIST  spiritual  benefits  from,  received  by  be- 
lievers      

CHRIST'S  sacrifice  of  atonement  our  only  ransom 

CHRIST  the  Judge  of  all  at  the  last  day  

the  Mediator  between  God  and  man 

the  Mediator  of  the  second  covenant 

the  only  Universal  Bishop  or  Pastor  of  the 

church    

•  the  Son  of  God,  partaker  of  two  natirres, 

the  divine  and  human 


Augsburg 

135 

England 

421 

Saxony 

431 

Helvetia 

415 

Wirtemlurg 

466 

Sueveland 

50 

Helvetia 

438 

Belgia 

68 

England 

97 

Basle 
Bohemia 

93 
94 

Helvetia 

20 

Dort 

539 

Helvetia 
Helvetia 
Scotland 

90 

91 

101 

Augsburg 
Bohemia 

38 
92 

Basle 

93 

Baslet 

92 

France 

98 

Dort 

551 

Dort 
Augsburg 

552 
105 

Belgia 
Dort 

101 
539 

Belgia 

104 

Scotland 

99 

France 

England 

Basle 

Westminster 

Ireland 

96 

98 

91 

582 

526 

Helvetia 

211 

Belgia 

102 

612 


CHRIST,  things  to  be  believed  concerning 

will  raise  the  dead,  and  judge  all  mankind 

at  the  last  day  

• with  his  ministers  and  people  in  the  means 

of  grace  by  his  Spirit  

CHRISTIAN  godliness  to  be  practised  for  various 
reasons    

holiness   prepared   for   with    light    and 

grace  from  the  Spirit  

truth  found  in  the  scriptures  as  its  only 

sovu'ce 

CHRISTIANS,  all  to  be  regarded  as  such  with 
affection  for  the  sake  of  Christ 

CHURCH,  a  communion  of  saints,  not  following 
sects,  days,  or  ceremonies,  but  Jesus 
Christ 

■  a  company  of  the  faithful  agreeing  to  fol- 
low the  word  of  God  in  true  religion 

■ a  company  of  worshippers  of  God,  believers 

in  the  gospel  of  his  Son  

a  congregation  of  faithful  men  having  the 

word  and  ordinances  of  Christ 

a  congregation  of  saints  united  in  Christ's 

doctrine  and  ordinances 

authority. — See  Authority 

catholic,  one,  including  all  the  faithful  be- 
lievers in  Christ,  and  sanctified  by  his 
Spirit  

errors  and  corrupt  observances  imposed  in 

the  church 

goods  of  the,  necessary  for  teachers,  scho- 
lars, and  the  poor 

meet  to  observe  the  public   ordinances  of 

Christ 

■  Messiah,  the  only  head  of  the,  under  both 
the  Old  and  New  Testaments    

militant  on  earth  includes  many  particular 

churches 

ministers  under  the  gospel,  called  bishops 

or  elders,  pastors  and  teachers 

of  Christ  not  limited  to  one  country,  but 

dispersed  through  all  nations  on  earth 

of  Christ,  its  doctrines,  officers,  and  ordi- 
nances appointed  in  the  scriptures  ... 

of  Christ,  all  not  the  true  members  of  it 

who  profess  his  religion 

■ of  Christ,  what  constitutes  it    

of  God,  Adam,  Seth,  Noah,  Abraham,  and 

others,  showed  it  distinct  from  the 
world  

one,  catholic  and  imiversal,  the  kingdom, 

spovise,  and  body  of  Christ 

■ the,  a  company  of  the  faithful  obeying  the 

word  of  God  in  his  ordinances 

i .  the,  all  its  visible  members    are  not  true 

obedient  saints 

the,  a  spiritual  building,  its  members  being 

living  stones,  or  saints 

•  the  catholic,  all  wlio  embrace  the  gospel  of 

Chi'ist,  and  observe  his  ordinances  ... 


CONFESSION. 

PAGE. 

Bohemia 

93 

Augshtirg 

105 

Basle 

95 

Bohemia 

161 

Bohemia 

160 

Siteveland 

17 

Bohemia 

29 

Basle 

217 

France 

223 

Saxony 

234 

England 

513 

Augshurg 
England 

231 
513 

Belgia 

228 

Saxony 

234 

Helvetia 

373 

Helvetia 

215 

Helvetia 

212 

Helvetia 

211 

Helvetia 

245 

England 

224 

Siteveland 

241 

Helvetia 
England 

216 

508 

Saxong 

187 

England 

224 

France 

222 

Helvetia 

216 

Helvetia 

217 

Saxony 

234 

613 


CONFESSION.  PAGE. 


CHURCH,  the  catholic,  all  saints,  sanctified  by 
faith  in  Christ,  and  who  worship  God 

the  catholic  and   \'isible,  with  its  ministry 

the  catholic,  includes  the  elect  of  all  na- 
tions, realms,  and  tongues 

the,  every  christian  hound  to  seek  it,  and 

the  communion  of  saints  by  this 
means 

the  evidence   of  the  true,  to  be  sought  in 

the  scriptures    

the  fellowship  of  those  who  addict  them- 
selves to  Christ,  resting  in  his  protec- 
tion  

■ the  holy,  catholic,  christian,  the  fellowship 

of  all  tnie  believers  in  the  world 

• the  holy  catholic  and  apostolic,  has  no  rule 

or  authority  besides  the  scriptures   ... 

the  invisible,    consists   of  all    the    elect, 

whose  head  is  Christ    

the,  its  continuance,  increase,  and  preser- 
vation from  the  time  of  Adam  

the    malignant,   includes  the  whole   com- 

pany of  the  wicked,  whose  head  is 
Satan  

the  marks  of  the   trne,  faithful  preaching 

and  observance  of  Christ's  ordinances 

the  professing   catholic,  may   be    corrupt, 

ha\'ing  Antichrist  its  professed  chief 
minister 

the,  should  be  examined  by  the  light  of  the 

word  of  God  

the,  sometimes  very  low  in  this  world,  ob- 
scured and  defaced  

■  the,  the  body  of  Christ,  and  kingdom  of  God 

the  tnie,    not  hmited   to    any  place,  or  to 

particular  persons,  but  in  all  the  world 

the  true,    the   members  of  it,   all   sincere 

behevers  of  the  word  of  God    

the  true,  the  members  of  it,  seen  wher- 
ever Christ's  ti-uth  is  preached,  with 
his  ordinances  administered 

the  true,  sometimes  very  small  in  num- 
ber, yet  always  existing 

the   tiiie,    where    the    gospel    is    preached 

faithfully,  and  the  ordinances  admin- 
istered purely    

■  the  visible,  or  catholic,  includes  all  sin- 
cere professors  of  faith  in  Christ  

there  can  be  no  head  of  the,  but  the  Lord 

Jesus  Christ  

•  triumphant,  the   whole  of  the    blessed  in 

heaven    

unity   of    the,   consists    not  in    rites    and 

cei-emonies,  but  in  the  doctrine  of 
Christ 

CHURCHES,  all  Christians  should  unite  with  such, 
though  contrary  to  the  edicts  of  magi- 
strates  

may  degenerate  and  become  synagogues 

of  S  at  an 


Helvetia 
Ireland 

Scotland 


Helvetia 

Belgia 
Westminster 


215 
533 

225 


Bohemia 

222 

Belgia 

229 

Sueveland 

241 

Bohemia 

218 

Wirtemhurg 

238 

Westminster 

597 

Scotland 

224 

Scotland 

226 

Helvetia 

214 

Bohemia 

222 

Belgia 

230 

Helvetia 
Sueveland 

215 

215 

Belgia 

229 

Belgia 

230 

Bohemia 

219 

Saxony 

233 

Scotland 

226 

Westminster 

597 

Westminster 

ib. 

Helvetia 

211 

216 

229 

598 


614 


CONFESSION. 


CHURCHES,  particular  congregations  having  the 
word  and  ordinances  of  Christ 

particular    congregations,  though   small, 

should  be  so  acknowledged    

particular,  more  or  less  piu-e  as  they  hold 

to  the  will  of  Christ  in  scripture  

the,  long  corrupted  by  unscriptural  tra- 
ditions  

the,  to  be  examined  and  judged  of  only 

by  the  scriptures  

the,  to  be  governed  not  by  tradition,  but 

by  the  word  of  God 

CIVIL  magistrates  ordained  for  the  public  good. 
See  Magistrates 

COBLER,  the  practical  piety  of  one  at  Alexandria 

COMMUNION  of  saints  does  not  make  them  par- 
takers of  each  other's  goods  

of  the  saints  in  gifts,  grace,  and  the  wor- 
ship of  God  

of  saints  the  union   of  one   another  in 

faith  and  love    

■ of  saints  with  Christ  does  not  make  them 

partake  of  his  Godhead 

CONFESSION  of  sin,  with  contrition,  acceptable 
to  God,  who  pardons  for  Christ's  sake 

of  sins  generally  to  be  made  in  the  church 

where  God  pardons 

of  sins  not  to  be  made  to  a  priest,  but  to 

God 

. of  sins,  or  rehearsal  of  them,  not  required 

in  the  gospel 

of  sins  to  a  priest  attended  with  various 

abominations 

CONFIDENCE  invited  and  warranted  by  the  pro- 
mises of  God  in  the  gospel 

CONFIRMATION,  a  ceremony  of  openly  profess- 
ing union  with  the  church  of  Christ... 

a  right  called  a  sacrament,  but  not  insti- 
tuted by  the  apostles   

■ which  the  bishops  retain  a  vain  shadow... 

CONSCIENCE,  liberty  of,  destroyed  by  requiring 
faith  in  human  doctrines    

CONSECRATING  of  water,  salt,  and  wine,  not 
commanded  in  scripture 

CONSECRATION  of  bishops  and  ministers 

CONTRITION  may  be  felt  by  ungodly  men  in 
their  desperation,  as  in  Cain,  &c 

sorrow  and  humiliation  for  sin,  essential 

to  repentance 

CONVERSION  of  man  to  God,  the  eifectual  work 
of  his  Spirit  

■ of  the  ungodly  consists  of  contrition  and 

faith 

CORRUPTION  and  disorder  of  man  by  nature... 

and  guilt  of  mankind 

of  man  l)y  the  fall  of  Adam 

of  our  nature  by  sin  

CORRUPTIONS  of  doctrine  in  the  cluncli  

COUNCILS  and  Synods  have  erred  and  may 
err   


Scotland 

227 

Bohemia 

220 

Westminster 

597 

Wirtemburg 

466 

Wirtemhitrg 

240 

Saxony 

489 

Westminster 
Saxony 

596 

4G5 

Westminster 

599 

Westminster 

598 

Westminster 

ib. 

Westmitister 

599 

Augsburg 

133 

Wirtemburg 

146 

Wirtemburg 

145 

Augsburg 

132 

Sueveland 

148 

Wirtemburg 

146 

Saxony 

311 

Wirtemburg 
Saxony 

314 
311 

Westminster 

593 

Wirtemburg 
England 

405 
518 

Wirtemburg 

144 

Wirtemburg 

ib. 

Dart 

501 

Augsburg 

Bchjia 

Saxony 

France 

Bohemia 

Saxony 

130 
08 
76 
67 
64 
71 

Westminster 

602 

615 


COUNCILS  and  Synods  may  not  intermeddle  with 
the  civil  affairs  of  the  state    

decrees  of,  disregarded  by  ecclesiastical 

men 

general,  called  to  coiTect  errors,  and  pub- 
lish their  own  faith  

general,  deserve  respect,  but  not  confi- 
dence to  the  neglect  of  scripture  

have    been    deceived    in    their    decrees 

regarding  doctrines 

have  great  authoritj',  but  not  equal  to  the 

scriptures    

■ or  Synods  necessaiy  for  the  government 

of  the  church 

to  be  tried  by  the  scriptures. — See  Synods 

COUNSEL  of  God  for  the  restoring  of  man 

COVENANT,  God's,  with  man  

of  grace,  Christ  the  testator  of  it 

of  grace,  its  administration  imder  the  law 

and  the  gospel  

CREATION  and  government  of  all  things    

of  all  things  by  Almighty  God 

— ■ •  of  all  things  by  the  Son  of  God  

of  all  things  for  the  manifestation  of  the 

Divine  glory 

■ of  angels,  the  devil,  and  men  

CREEDS,  the  Apostles',  the  Athanasian,  and  the 

Nicene    

the  three,  may  be  proved  by  scripture  

■ the  three,  ought  to  be  received    

DAYS,  festival,  ordained  to  men,  are  gross  things 
not  to  be  tolerated   

holy,  memorials   of    the  Virgin    Mary   and 

saints  named  in  scripture,  abolished 
• holy,  meats,   and  apparel,  not  appointed  or 

required  by  the  gospel    

holy,  none  more  so  than  another,  except  the 

Lord's  day 

holy,  some  retained,  as  the  Nativity,  Passion, 

and  Resurrection  of  Christ 

DAY,  the  Lord's,  observed  for  the  divine  worship 

from  the  apostles'  time    

DEACONS,  church  officers,  a  lower  degree  than 

pastors    

DEAD,  the,  cannot  be  benefited  by  the  prayers  of 

the  living,  according  to  scripture 

the,  who  honoured  Christ  while  livdng,  to  be 

remembered  with  respect  

DEATH,  at,  the  souls  of  the  righteous  received  of 

God,   into   heaven,  the   wicked  cast 

in  to  hell 

,  not   only  bodily,  but  followed  by  eternal 

punishment  of  the  wicked 

■ of  Christ,  for  our  redemption. —  See  Christ 

the  separation  of  soul  and  body  

DECALOGUE,  or  ten  commandments,  convicts  of 

sin,  but  brings  no  salvation   

DECLARATION  of  the  king,  as  to  the  articles  of 

the  church  of  England    


CONFESSION. 

PAGE. 

Westminster 

603 

Sueveland 

498 

Scotland 

10 

Scotland 

ib. 

Wirtemhurg 

15 

Wirtemhurg 

ib. 

Westminster 

Wirtemhurg 

Helvetia 

Westminster 

Westminster 

602 
15 

90 
581 
ib. 

Westminster 
Ireland 
Helvetia 
Basle 

582 

525 

52 

53 

Westminster 
Helvetia 

579 
53 

England 

Ireland 

France 

508 

520 

9 

Helvetia 

382 

Bohemia 

387 

Basle 

386 

Helvetia 

382 

Bohemia 

387 

Helvetia 

382 

Bohemia 

258 

Wirtemhurg 

408 

Wirte7?ilurg 

407 

Westminster 

603 

Helvetia 
Scotland 
Westminster 

57 

99 

603 

Dort 

555 

England 

503 

616 


DECREE,  God's  eternal,  includes  men,  angels, 
and  all  things    

of  election  and  reprobation  

DECREES  of  councils  cannot  decide  as  to  divine 
doctrine  

of  the  first  four  councils  contain  excellent 

things 

DEVIL,  a  disobedient,  fallen  angel 

a  liar,  the  tempter  and  author  of  evil  to  man 

DEVILS  restrained  by  the  almighty  power  of  God 

wicked  spirits,  adjudged  to  dreadful  tor- 
ments   

DEVIL,  the,  the  most  cruel  enemj-  to  man,  espe- 
cially to  the  godly   

DIFFERENCE  of  men's  sins. — See  Sins  

DISSECTIONS  in  the  church  of  Christ  used  and 
governed  of  God  for  his  glory  

in  the  Romish  church  equally  as  among 

protestants 

DIVINE  nature,  the,  or  Godhead,  in  three  persons 

DOCTORS,  their  writings  to  be  received  only  as 
they  agree  with  scripture   

DOCTRINE  of  the  true  church  written  in  the 
books  of  the  apostles  and  prophets  ... 

DORT,  the  Synod  of,  its  origin. — See  Synod 

DRIFT  of  scripture,  that  God  wished  well  to  man- 
kind and  gave  his  Son  to  be  the  Sa- 
viour of  all  believers    

DUMB  writings,  the  scriptures  of  the  prophets  and 
apostles,  called  so  b}-  papists 

DUTIES  of  a  christian,  the  worship  of  God,  obe- 
dience to  magistrates,  honour  to  all 
men 

■ of  christian  pastors  in  their  office  

ECCLESIASTICAL  and  civil  power  not  to  be  con- 
founded   

bodies,  comminiities,   or  churches  under 

their  pastors  

ceremonies,  evangelical  and  Levitical   ... 

ceremonies  unlawfully  brought  into  the 

church    

doctrines  and  administration  of  the  chiurch 

meetings  for  public  preaching  and  wor- 
ship  

men,   their  imwarranted   chanting    and 

singing 

—  officers  and  orders  to  be  scripturally  ap- 
pointed     

persons  have  rightful  power  and  authority 

only  according  to  the  scriptures    

power  and  the  power  of  the  sword  not  to 

be  mingled 

rites,  men's  consciences  not  to  be  bur- 
dened with 

writers,  the  respect  due  to  them 

EFFECTUAL  calling,  by  the  word  and  Spirit  of 
God 

ELDERS  and  deacons  in  the  churches  to  be  chosen 
as  set  down  in  the  word  of  God 


CONFESSION. 

PAGE. 

Westminster 
Dort 

578 
543 

Helvetia 

3 

Helvetia 
Helvetia 
Bohemia 
Belyia 

89 
53 
63 
56 

Belgia 

ib. 

Saxony 
Saxony 

197 
77 

Helvetia 

214 

Helvetia 
England 

213 
30 

Helvetia 

7 

Saxony 
Dort 

13 
540 

Helvetia 

5 

Augsburg 

277 

Scotland 
Bohemia 

209 
259 

Augsburg 

272 

Bohemia 
Wirtemburg 

263 
435 

Wirtemburg 
Wirtemburg 

435 
491 

Helvetia 

368 

Sueveland 

381 

Augsburg 

270 

Sueveland 

281 

Augsburg 

270 

Augsburg 
Wirtemburg 

422 
16 

Westminster 

584 

Belgia 

270 

CONFESSION. 


617 

PAGE. 


ELECTION  and  predestination. — See  Predestina- 
tion     

and  predestination,  an  act   of  tlae  good 

pleasure  and  righteous  counsel  of  God 

— — and  predestination,  in  Christ  the  ap- 
pointed Mediator 

and  predestination,  its  uses,  and  the  man- 
ner of  preaching  the  doctrine    

in  Christ,  a  doctrine  of  comfort  to   the 

godly  

of  the  saints  in  Christ  to  eternal  blessed- 
ness  

of  the   saints   not  on   account  of  their 

merits  or  good  works 

of  the  saints,  objections  against  it  silenced 

of  the   saints,  this  doctrine   encourages 

those  who  repent 

of  the  saints  to  holiness,  by  the  mercy 

and  grace  of  God 

the  eternal  juu-pose  of  God  to  save  a  set 

number  of  mankind 

• unto  salvation  unchangeable,  not  accord- 
ing to  works  

EMMANUEL,  Christ  the  true,  God  with  us 

EMPEROR  of  Germany  appealed  to,  against  the 
cruel  decrees  of  the  jDopes  

of  Germany  appealed  to  as  to  magisti-acy 

ERRORS,  pernicicnis,  brought  into  the  church  hy 
human  devices 

■ regarding  election  and  the  perseverance  of 

the  saints  answered 

EUCHARIST,  or  thanksgiving,  a  title  given  by 
some  to  the  Lord's  Supper 

■        the,  not  a  sacrifice  for  sin,  but  a  memo- 

rial of  Christ 

— — the,  or  Supper  of  Christ,  to  be  received 

as  instituted  by  our  Lord    

EVANGELICAL  doctrine,  that  we  are  saved  by 
the  grace  of  God  through  the  death 
of  Christ 

doctrine  the  most  ancient  religion 

EVIL,  or  sin,  God  not  the  author  of  

EXCOMMUNICATE  persons,  how  to  be  re- 
garded  

EXTREME  UNCTION,  a  doctrine  of  the  Romish 
church. — See  Anointin  g    

FAITH  brings  spiritual  blessings,  joy,  peace,  and 
assurance  of  eternal  life  by  the  Spirit 

■  comes  by  the  word  from  the  Spirit  of  God 
connected    with   justification,    acceptance, 

and  consolation    

in  Christ  not  an  opinion,  but  a  willing  as- 
sent of  the  mind  to  the  truth  of  God 
in  the  scriptures   

in  the  gospel  produces  the  image  of  God  in 

us,  and  all  good  works    

its    influence,    power,   and  fmitfulness  in 

good  works    

its  nature  and  benefits  to  believers     

2s 


Saxony 

Dort 

Scotland 

Dort 

England 

Basle 


Augsburg 

Helvetia 

Sueveland 

Augshurg 
Augsburg 


85 
544 
545 
545 
512 

sa 


Helvetia 
Dort 

8 
546 

Dort 

ib. 

France 

ib. 

Dort 

543 

Dort 
Belgia 

549 
102 

Augsburg 
Sueveland 

449 
49a 

Saxony 

434 

Dort 

548 

Wirtemhtrg 

358 

Wirtemburg 

362 

Sueveland 

365 

Helvetia 
Helvetia 
France 

112 

111 

54 

England 

517 

Wirtemburg 

40G 

Bohemia 
Belgia 

158 
169 

175 

150 

208 

185 
177 


G18 


FAITH  justifying  and  saving  by  the  grace  of  the 
Holy  Spirit    

justifying  and  saving  in  Christ,  the  work  of 

the  Spirit  of  God 

justifying,  connected  with  the  remission  of 

sins 

justifying,  the  gift  of  God  by  the  Holy  Spi- 
rit through  the  gospel 

" lively  justifying,  regards  the  mission,  suf- 
ferings, and  glorification  of  Christ    ... 

livel)',   justifying,   the  assent  of  a  willing 

heart  to  the  gospel  

not  only  a  knowledge  of  Christ's  histor}', 

but  belief  in  the  promises  of  God 

pacifies  the  conscience,  purifies  the  mind, 

and  produces  good  works  

■ regenerating  and  justifying,  fruitful  in  good 

works 

regeneration,     and    sanctification    derived 

from  the  Holj"^  Ghost 

the  gift  of  grace,   from  the   Spirit  to  the 

mind  resting  on  the  promises  of  God 

true,  is  not  idle,  but  active  in  the  works 

of  righteousness    

true,  part  of  our  sanctification  bj'  the  Spi- 
rit, and  evinced  by  good  works 

unto  salvation  the  free  gift  of  God  by  the 

Holy  Spirit    

FALL  of  man  and  original  sin,  doctrine  of  the   ... 

of  man,  his  state  after  corrupted  and  depraved 

FASTING,  either  private  or  public,  maj'  be  profit- 
able   

either    private   or  public,   with  prayer, 

ma}^  be  a  godly  exercise 

of  Lent,  the,  not  appointed  by  Christ,  nor 

required  by  the  apostles 

of  Lent,  the,  not  sanctioned  by  the  writ- 
ings of  the  apostles,  nor  binding  on  us 

FASTS  and  prayers,  though  accepted  of  God,  can- 
not be  meritorious    

,  compulsorjs  not  warranted  by  the  scriptures 

FA'i'HERLY  care  of  God  in  the  works  of  his  pro- 
vidence   

FATHERS  and  priests  have  no  authority  in  divine 
doctrine 

holy,  worthy  of  reverence,  not  of  confi- 
dence, as  instruments  of  God    

of  the  early  Christian  church,  their  trea- 
tises do  not  wholly  agree  with  scrip- 
ture   

FEASTS  and  festival  days  not  required  by  the 
gospel 

P^ELICITY  consists  in  the  remission  of  sins,  and 
interest  in  Christ's  righteousness 

FELLOWSHIP  of  Christians,  whether  great  or 
small,  only  a  part  of  the  church    

FORBIDDING  marriage  by  the  pope  and  monks, 
occasions  many  dreadful  sins    

FREEDOM  and  conversion  of  man  by  the  Holy 
Spirit 


CONFESSION. 

T.SOF.. 

Augshurg 

173 

Westminster 

587 

Augsburg 

139 

Bohemia 

158 

Bohemia 

155 

Bohemia 

157 

Augshurg 

170 

Helvetia 

151 

Belgia 

1G9 

Scotland 

129 

Helvetia 

151 

England 

1G5 

Scotland 

1G5 

France 
Ireland 
Helvetia 

164 

525 

59 

Helvetia 

383 

Bohemia 

3S8 

Wirtemhurg 

403 

Helvetia 

383 

Sueveland 
Sueveland 

415 
412 

Belgia 

56 

Helvetia 

4 

Helvetia 

5 

Helvetia 

3 

Helvetia 

382 

Belgia 

168 

Bohemia 

220 

Saxony 

402 

Saxony 

76 

619 

CONFESSION.       PAGE. 


FREE-WILL  essential  to  human  nature,  but  de- 
praved in  fallen  man  

inclines  no  higher,  in  fallen  man,  than 

the  things  of  this  life  

in  men  and  devils  abused  to  wickedness 

in  regenerate  men  inclines  to  goodness... 

in  the  regenerate  still  weak  to  holiness 

without  supplies  of  grace   

its  state  in  fallen  man    

naturally  inclined  to  sin    

natural  to  man,  but  perverted  by  sin 

the  doctrine  of  it  to  be  studied    

to  good  the  fruit  of  influence  by  the  Holy 

Ghost 

with  natural  men,  has  no  power  to   keep 

God's  commandments 

.  FRUITS  of  holiness  in  good  works  arise  from  faith 

GHOST,  the  Holy,  the  second  person  in  the  ador- 
able Trinity. — See  Holy  Ghost  

GIFTS  bestowed  on  the  church,  a  faithful  ministry 
and  pure  ordinances    

GOD  created  man  in  his  own  image  

eternal  and  infinite  in  perfection 

• •  eternal  and  infinite  in  three  persons 

governs  and  overrules  all  things  by  his  power 

images  of,  unlawful  and  pernicious     

in  three  co-equal  persons 

in  three  distinct  persons  

in  three  equal  persons 

in  three  persons  of  the  same  eternity 

known  by  his  works  of  creation  and  providence 

known  chiefly  by  the  scriptures 

makes  knowMi  his  perfections  by  his  works  ... 

not  the  author,  or  guilty  of  the  evils  in  the 

world  

reveals  himself  by  creation  and  providence  ... 

rules  and  governs  all  things " 

GOD'S  infinite  love  declared  in  sending  his  Son 
to  be  our  Redeemer 

GOD  the  eternal  spiritual  essence   

the  three  persons,  made  all  things 

the  Trinity,  in  the  unit]'  of 

though  Creator  of  all  things,  not  the  author 

of  evil 

GODHEAD,  three  persons  or  properties  in   the 

GOODS  of  Christian  men,  not  the  common  pro- 
perty of  all  men,  or  of  each  other    ... 

of  the  church,  the  proper  use  of  the  

GOOD  WORKS  inseparable  from  true  faith    

not  rites  and  ceremonies,  but  moral  duties 

oui',  are  all  imperfect     

proceed  out  of  faith  through  love,   the 

fruit  of  the  Spirit 

their  nature  and  source     

to  be  performed  for  various  reasons   

what  are  to  be  done,  and  liow  performed 

which  God  has  commanded,  follow  faith 

GOSPEL,  a  message  of  God's  love  and  mercy  to 
all  nations 


Helvetia 

Aitgshurg 

Saxony 

Helvetia 

Helvetia 

England 

Helvetia 

Westminster 

Saxony 

Helvetia 

Augsburg 
Augsburg 


England 

Scotland 

Scotland 

Scotland 

France 

Belgia 

Helvetia 

Basle 

France 

England 

Belgia 

Belgia 

Belgia 

Belgia 

Belgia 
France 
France 

France 
Belgia 
France 
Helvetia 

France 
Viirtemhurg 

England 

Helvetia 

Augsburg 

Augsburg 

Wirtemhurg 

Sueveland 

England 

Bohcuiia 

Saxony 

Augsburg 

Dort 


61 

72 

74 
60 

G\ 

509 
59 

583 
76 

02 


173 


31 

227 
5 
31 
29 
56 
20 
23 
29 
30 
32 
ib. 
33 
54 

57, 

54 

55 

96 
32 
54 
18 

54 
43 

519 
571 
173 
174 

205 

207 
510 
102 
196 
172 

556 


620 


INDEX. 


GOSPEL  confirmed  by  the  figures  of  the  law 

its  ministiy  and  promises  bring  life  and 

peace  

much  of  it  contained  in  the  promises  of  the 

Old  Testament 

of  Jesus  Christ  in  the  writings  of  the  pro- 
phets   

of  Jesus  Christ  known  in  promises  to  the 

patriarchs  and  prophets 

of  Jesus  Christ  not  a  law,  except  as  doc- 
trine requiring  the  reception  of  all 
men 

of  Jesus  Christ,  the  history  of  his  ministry 

by  the  four  evangelists    

possessed  in  the  promises  by  the  prophets, 

and  contained  in  their  writings    

the  ministi-y  of  the,  more  necessary  than 

sacraments.. _^ 

the,  the  ministry  of  the  Spirit,  the  preach- 
ing of  it  being  honoured  by  the  Spirit 

the  ministry  of  the,  the  instrument  of  sal- 
vation to  sinners  

the,  the  most  ancient  religion 

the  preaching  of   the,   made  effectual  by 

God's  blessing  of  grace  

the  preaching  of  the,  the  means  of  conver- 
sion and  salvation    

the,  requires  repentance  and  faith  to  enjoy 

its  salvation  

the,  sent  to  nations  not  because  ihcy  are 

better  than  others 

GOVERNMENT  in  the  church  regulated  in  obe- 
dience to  the  gospel    

GRACE  effectual  in  the  conversion  of  men  to  God 

regenerating,  works   on   men   as  rational 

beings 

the  secret  and  free  gift  of  God,   produces 

faith  and  holiness    

the  time  of,  our  present  life 

GUILT  and  coiTuptions  pertaining  to  original  sin 

HEAD  of  the  church,  Chi-ist  the  only  true  and  life- 
giving 

and  Shepherd  of  the  church  is  Christ,  who 

giveth  pastors  and  teachers  

HELL,  of  Christ  going  down  into  

HERESIES  of  variotis  false  teachers,  the  ]\Iani- 
chces,  Marcionites  

HERETICS  and  schismatics,  holding  wicked  opi- 
nions, to  be  removed  from  the  church 

HISTORIES  of  the  church  profitable  to  the  pious 

HOLY  days  not  commanded  of  God 

HOLY  GHOST,  he  only  renders  the  ministry  of 
the  gospel  eitectual 

heresies  concerning  his  personality  and 

divinity  

his  divinity  co-equal  with  the  Father  and 

the  Sou  

his  Godhead     

proceeding  from  God  the  Father 


CONFESSION. 

PAGE. 

France 

113 

Saxony 

115 

Wirtemburg 

116 

Helvetia 

110 

Helvetia 

109 

Wirtemburg 

117 

Helvetia 

110 

Helvetia 

ib. 

Helvetia 

112 

Helvetia 

117 

Wirteinburg 
Helvetia    ■ 

118 
111 

Dort 

556 

Helvetia 

112 

Augsburg 

119 

Dort 

550 

Augsburg 
Dort 

276 
56 

Dort 

558 

France 

Bohemia 

Belgia 

164 

127 

70 

Helvetia 

212 

Helvetia 
Fngland 

253 
504 

Helvetia 

2 

Helvetia 

Saxony 

Basle 

372 

43 

386 

Dort 

557 

Helvetia 

20 

Helvetia 
England 
IVirtembiirg 

19 

506 

44 

CONFESSION. 


621 
PAGE. 


HOLY  GHOST,  tlie  author  of  faith,  regeneration 
and  repentance 

the  third  person  in  the  Trinity    

HOLY  meetings. — See  Meetings    

men,  by  nature  sinners 

men  contend  with  corrupt  nature  

men  kept  faithful  by  the  grace  of  the  Holy 

Spirit  

men  not  to  be  worshipped  after  death  

men  made  so  bj'  the  grace  of  the  Spirit    ... 

men  recovered  from  falls  by  the  Spirit 

subjects  of  infirmity  and  sin 

HOLY  SCRIPTURES,  a  divine  revelation,  books 
of  the  

a  revelation  from  God  

authoritj'  of  the  

canonical,  books  of  the 

canonical,  their  authority     

complete  and  perfect  for  salvation 

different  from  Apocrjqjhal  books     

drift  of  the    

general  councils  subject  to  the    

inspired;  canonical  books    

interpretation  of  the  

in  their  original  languages,  the  standard 

of  doctrine 

no  exclusive  intei-preter  of  the    

of  interpreting  the,  rule  of  

of  things  commanded  or  not    

Old  and  New  Testament  

St.  Augustine  on  the  study  of  the  

the  perfect  doctrine  of  the    

the  perfect  only  gi'oiuid  of  religion     

the  perfect  only  rule  of  faith    

the  supreme  judge  in  controversy  

the  true  word  of  God    

HOLY  TRINITY  in  the  Godliead.— &e  Trinity 

HOLY  water,  vainh^  consecrated 

HOMILIES,  their  design  and  titles   

HUMAN  inventions,  in  worship,  to  be  rejected  ... 

traditions,  altliough  glorious,  unprofit- 
able, if  contrary  to  scripture 

traditions,   pretended   to  be   apostolical, 

have  no  authority 

IDOLS,  or  images  of  God,  or  of  Christ,  lies  and 
pernicious 

ILLUMINATION  of  miudbj'  the  Spirit  necessary 
to  the  right  understanding  of  scripture 

IMAGE  of  God,  in  man,  as  created,  defaced  by 
sin   

IMAGES  of  Christ,  even,  regarded  as  an  abomina- 
tion in  the  primitive  church 

of  Christ  or  saints  for  worship,  testimony 

against  hy  Epiphanius    

of  Christ  or  saints  pernicious  in  places  of 

worship  

the  worsliip  of,  against  the  command  of 

God.. 

the  worship  of,  a  heathen  abomination  ... 


Scotland 

129 

England 

31 

Helvetia 

372 

Bohemia 

26 

Dort 

.560 

Dart 

563 

Bohemia 

28 

Bohemia 

27 

Dort 

561 

Dort 

563 

France 

7,8 

Westminster 

574 

Scotland 

9 

Helvetia 

4 

England 

9 

Belgia 

52 

Belgia 

11 

Helvetia 

5 

Scotland 

10 

Belgia 

11 

Helvetia 

5 

Westminster 

577 

Wirtemhii.rg 

13 

Helvetia 

3 

Basle 

5 

Bohemia 

6 

Bohemia 

7 

Saxony 

52 

Ireland 

521 

France 

7,8 

Westminster 

677 

Helvetia 

1 

England 

505 

Wirtemhiirg 

405 

England 

518 

Belgia 

422 

Helvetia 

5 

Helvetia 

4 

Helvetia 

20 

Helvetia 

2 

Scotland* 

68 

Sueveland 

50 

Sueveland 

48 

Helvetia 

20 

47 

Sueveland 

Sueveland 

49 

622 


IMAGES  the  worship  of,  not  sanctioned  by  the 
cherubim    

IMPUTATION  of  righteousness  for  justification 
by  faith  

INCARNATION  of  the  Son  of  God,  from  the  di- 
vine  decree    *.... 

INDIFFERENT  things  should  be  used  to  glorify 
God 

INDULGENCE,  a  human  doctrine  of  release  from 
penances    

INFANTS,  dying,  are  saved  by  Christ  

INSPIRATION  of  the  scriptures,  denied  by  some 
heretics  

INSPIRED  men  of  God,  wrote  the  holy  scrip- 
tures     

of  God,  the  holy  scriptures  being,  are  the 

only  ground  of  our  Christian  pro- 
fession  

INTERCESSION  of  saints  departed,  a  doctrine 
of  Satan 

INTERCESSOR,    Jesus  Christ  is  for  us  with  God 

or  Mediator,  no  one  but  Jesus  Christ 

INTERCESSORS,  the  saints  in  heaven  cannot  be 

INVOCATION,  an  honour,  due  only  to  God  

of  a  creature  great  impiety  

of  Christ,  as  taught  in  the  Old  Testament, 

a  proof  of  his  Divinity   

of  godly  men  departed,  unlawful 

of  saints,  a  heathenish  custom 

of  saints  condemned  by   many   of   the 

fathers  ■ 

of  saints  not  to  be  allowed  by  Christians 

JESUS  CHRIST,  as  our  Redeemer,  secures  our 
refuge  with  the  Father   

corrupt  doctrines  regarding  the  person  of 

died,  rose,  and  ascended  to  heaven,  in 

human  nature 

given  to  save  us,  and  made  mito  us,  wis- 
dom, righteousness,  &c 

God  and  man,  in  one  person   

his  works  of  reconciliation  and  redemp- 
tion  

our  Advocate  with  God 

our  High  Priest,  by  his  sacrifice  made  a 

full  satisfaction  for  sin 

our  only  Mediator,  High  Priest,  &c 

JESUS  CHRIST'S  incarnation,  death,  &c.  for  our 
sake 

sacrifice  on  the  cross  our  reconciliation 

and  redemption 


CON-rESSION. 

Sucveland 

Augsburg 

Scotland 

Heloeiia 

Augsburg 
Westminster 

Helvetia 

Belgia 

Helvetia 


JESUS  CHRIST,  ti'ue  God  and  true  man,  preached, 
died,  and  rose  for  our  redemption    ... 

true  God  and  true  man,  lived,  died,  and 

rose  for  our  redemption  

the  eternal  Son  of  God,  took  our  nature 

the  eternal  word  of  God  took  flesh  of  the 

Virgin  Mary 

the  only  Mediator  with  God    

the  only  sacrifice  for  sin    


50 
178 

99 
41G 


France 

England 

France 

Augsburg 

Augsburg 

Saxony 

37, 
3 

23( 
35 
3' 
4( 

Saxony 
Saxony 
Saxony 

ib 
ib 
ib 

Wirtemburg 
Wirtenibuig 

4; 

England 
Helvetia 

96 
87 

Helvetia 

ib 

France 
Helvetia 

9C 

8C 

Jlelvetia 
Belgia 

88 
34 

Belgia 
Helvetia 

103 

90 

England 

97 

France 

96 

Belgia 

104 

Sucveland 

107 

France 

9G 

Basle 

Helvetia 
England 

91 
21 
98 

G23 


CONFESSION. 


JESUS  CHRIST  the  only  Saviour  of  the  faithful 
in  every  age  of  the  world  

the  Son  of  God,  predestinated  to  be  the 

Saviour  of  the  world    

the  true  Son  of  God,  and  true  man  for 

our  restoration 

JUDGMENT  appointed  for  the  glory  of  God 

day  when  all  men  will  be  sentenced 

declared  by  Christ,  to  deter  from  sin  and 

make  us  watchful 

the  last,  when  all  men  and  apostate  an- 
gels will  be  judged  by  Christ 

the  last,  when  Christ  will  punish  wicked 

men  and  angels 

the  last,  when  Christ   will  judge   every 

man,  and  punish  the  wicked 

JUST,  every  believer  is  made  so  by  faith  in  CJirist 

JUSTICE  and  grace,  divine,  manifested  in  the 
death  of  Christ  for  sinners 

of  God  required  a  satisfaction  for  sin 

JUSTIFICATION  a  gracious  act  of  God  to  a  sin- 
ner, believing  on  Christ 

by  faith  in  Christ,  perfect  through   the 

will  of  God 

by  faith,  regarding   the  whole   work   of 

Christ  on  earth 

including  remission  of  sins  by  faith  in 

Christ 

not  by  evangelical  obedience,  or  the  merit 

of  faith,  but  by  Christ 

not  by  our  charity,  but  Christ's  righte- 
ousness   

not  by  the  merit  of  works,  but  by  faith  in 

Christ 

of   man,   accounted    righteous    through 

Christ 

our  whole,  to  be  ascribed  to  the  grace  of 

God  through  the  merits  of  Christ 

procured  by  the  obedience  and  satisfac- 
tion of  Christ,  by  faith  

received  by  faith,  God  not  imputing  our 

sins  to  us,  but  imputing  to  us  the 
righteousness  of  Christ  

said  to  be  by  faith,  as  it  is  not  our  work, 

but  the  act  of  God  for  the  sake  of  Christ 

its  nature,  and  God's  method 

JUSTIFIED,  believers  are  before  God  for  Christ's 
sake 

believers   are,    by   the   righteousness    of 

Christ 

freely  for  the  sake  of  Christ  our  Mediator 

to  be  made  and  treated  as  righteous  for 

the  sake  of  Christ 

JUSTIFYING  faith  connected  with  forgiveness  of 
sins 

faith  fruitful  in  good  works 

faith,  its  benefits  and  fruits 

faith  the  gift  of  divine  grace,  a  fruit  of  the 

Spirit  

KEEPING  holy  days  not  required  by  Christ 


Helvetia 

89 

Helvetia 

85 

Helvetia 

Westminster 

Westminster 

90 
C04 
ib. 

Westminster 

ib. 

Westminster 

ib. 

Augsburg 

105 

Basle 
Helvetia 

91 
150 

Saxony 
Dort 

106 
550 

Helvetia 

118 

Dort 

553 

Bohemia 

155 

Saxony 

186 

Westminster 

583 

Helvetia 

150 

Wirtemburg 

203 

England 

510 

Sueveland 

206 

Dort 

551 

Helvetia 

119 

Saxony 
Ireland 

151 

527 

Augsburg 

171 

Saxony 
Saxcny 

189 
191 

Saxony 

190 

Augsburg 

Basle 

Ireland 

139 
155 

528 

Dort 
Basle 

551 

386 

624 


KEYS,  the,  ministerial  authority  to  he  used  in  dis- 
cipline according  to  the  scriptures  ... 

the,  of  Christ,   the  administration   of  the 

word  and  ordinances  of  Christ 

the,  of  the  kingdom  of  heaven,  commission 

to  the  apostles  to  preach  the  word  of 
Christ 

the,  of  the  kingdom  of  heaven,  the  gospel, 

the  law,  and  the  scriptures 

the  power    of  the,    ministerial    authority 

to  preach  the  gospel  and  feed  the 
flock 

the,  power  of  the,  hy  this  new  rites  of  wor- 
ship and  corporal  ptuiishment  have 
heen  added  hy  tlie  popes 

the,  the  authority  of  pastors  in  dispensing 

the  gospel  and  ordinances  of  Christ... 

the,  the  power  of  the  ministry  of  the  word 

and  christian  ordinances    

KNOWLEDGE  of  a  man's  self,  of  sin,  and  the 
promises  of  God 

LAWFUL  OATHS.— See  Oaths  and  Vows 

LAW  OF  GOD,  as  given  to  Adam  and  Moses 

believers  set  at  liberty  from  its  curse  not 

from  obedience 

. ■  called  the  law  of  nature;  as  written  in  the 

hearts  of  men    

fulfilled  by  Christ,  and  profitable  to  those 

under  grace    

. holy,  just,  and  perfect,  but  man  imperfect 

and  sinful  

includes  what  is  moral,  ceremonial,  and 

judicial   

its    ceremonies,    figures,    and    shadows 

cease  through  the  obedience  of  Christ 

• is  useful  to  convict  us  of  sin,  and  to  bring 

us  to  Christ    

its  voice  brings  terror  to  sinners 

. justification  and  salvation  by  the,  impos- 
sible to  sinners 

mucli  of  the,  in  the  New  Testament 

our  rule  of  duty,  not  to  justify  a  siinier... 

satisfied  by  tlie  obedience  of  Clirist   

the  ceremonial  figiu-es  of  the  taken  away 

by  Christ 

the  ceremonial  not  obligatory  on  Chris- 
tians  

the  moral  precepts  of  the,  all  men  bound 

to  obey  perfectly 

the  moral  precc}:ts  spiritual,  designed  to 

convince  of  sin 

the  moral  precepts  still  obligatory  on  be- 
lievers      

LENT,  the  fast  of,  not  retpiired  of  christians  b}^  the 
gospel 

the   fast  of,   observed  by   certain   ancient 

christians,  for  a  day,  or  by  some  for 
more   

LIBERTY,  christian,  favoui's  no  licentiousness  ... 


CONFESSION. 

PAGE. 

Bohemia 

264 

Bohemia 

261 

Helvetia 

120 

England 

269 

Helvetia 

252 

Augsburg 

270 

France 

264 

Augsburg 

271 

Bohemia 

62 

Westminster 

591 

Scotland 

114 

Helvetia 

107 

Helvetia 

109 

Scotland 

114 

Helvetia 

108 

Belgia 

114 

Helvetia 
Saxony 

108 
115 

Wirtemhurg 
Wirtemburg 
Helvetia 
Scotland 

117 
118 
107 
114 

France 

113 

Westminster 

592 

Wirtemburg 

116 

Wirtemburg 

ib. 

Westminster 

591 

Wirtemburg 

403 

Helvetia 

383 

Westminster 


625 


LIBERTY,  christian,  must  not  interfere  with  the 

civil  power     

christian,  purchased  for  believers  by  Christ 

christian  spiritual,    and  from  the  cere- 

monies     

of  conscience    

LIFE  everlasting  through  Jesus  Christ 

LIGHT  of  nature  could  not  teach  a  sinner  the  way 
of  salvation    

LORD'S  SUPPER,  an  evident  representation  of 
the  body  and  blood  of  Christ,  and  his 
deatli  for  us  

a  witness  of  our  uniting  with  Jesus  Christ, 

as  meat  with  the  body    

bread  and  wine  of  the,  indicate  the  body 

and  blood  of  Christ  given  for  our  re- 
demption     

Christ  really  present  to  the  faith  of  be- 
lievers in  this  ordinance 

corrupted  and  mangled  by  the  Bishop  of 

Rome  

corrupted   by  crafty  priests,   who   made 

merchandise  of  masses    

eating  the  bread  corporally,  the   things 

signified  mentally  by  faith 

ignorant  and  wicked  partakers   of  the, 

greatly  guilty    ._ 

in  both  parts,  bread  and  wine,  to  be  given 

to  the  people 

in  bread  and  wine  represents  the  blood 

and  body  of  Christ  offered  for  our  re- 
demption     

in,  Christ  not  offered  up  as  a  sacrifice  for 

sin,  but  as  a  commemoration  of  his 
work    

instituted  by  Christ  for  believers  to  com- 
memorate his  death  and  redemp- 
tion   

instituted  by  Christ  to  commemorate  his 

death  to  the  end  of  the  world    

• instituted  by  Christ  to  nourish  the  souls 

of  the  faithful  feeding  on  him  

•  in  this  the  body  and  blood  of  Christ  are 

truly  exhibited  to  the  faithful  

is  to  be  received  in  both  bread  and  wine 

as  instituted  by  Christ     

its  nature,  design,  and  use    

its  various  benefits  to  believers    

not  a  sacrifice  by  a  priest  to  merit  remis- 
sion of  sins,  but  a  memorial  of  Christ 

not  a  sacrifice  for  sin,  but  a  memorial  of 

that  offered  by  Christ 

not  to  be  a  private  action,  but  a  commu- 
nion of  the  church   

not  a  transubstantiation  of  the  bread  and 

wine,  as  taught  by  papists,  but  signs 
of  Chris t 

not  to  be  received  with  adoration  or  wor- 
shipped,   yet  with   self-examination 

and  faith  in  Christ  

2  T 


CONFESSION. 

PAGE. 

Westminster 
Westminster 

593 
592 

Bohemia 

Westminster 

England 

417 

593 

98 

Dort 

555 

England 

331 

France 

330 

Helvetia 

316 

Westminster 

601 

England 

332 

Saxony 
Helvetia 
Westminster 
Augsburg 

Helvetia 


Westminster 

601 

Westminster 

599 

Wirtemhurg 

359 

Basle 

325 

Augsburg 

338 

Saxony 

England 

Westminster 

358 
516 
600 

Augsburg 

341 

Wirtemburg 

363 

Wirtemhurg 

361 

Scotland 


Bohemia 


335 

317 
602 
350 

321 


334 


329 


G2G 


INDEX. 


LORD'S  SUPPER,  partakers  of,  under  obligation 
to  brotherly  love  and  holiness  

receiving  the,  to  refresh  our  minds  in  acts 

of  faith  on  Christ  as  our  Redeemer  ... 

to  be    administered  in    a  tongue  under- 
stood by  the  people 

to  be  frequently  received  bj'  the  faithful 

worthil}-  and  by  faith  in  Christ 

to  be  received  by  the  disciples  of  Christ 

according  to  his  institution    

to  be  received  in  both  kinds,  bread  and 

wine    

to  be  received  Avith  humilitj'    

to   commemorate   oiu*   redemption   from 

eternal  death  by  Christ  

the  body  and  blood  of  Christ  apprehended 

by  faith  

the  bread  and  wine,  signifying  the  body 

and  blood  of  Christ,  are  not  changed 
in  their  nature  

the  manner  of  this  ordinance,  as  insti- 
tuted by  Christ 

the  means  of  faith  in  the  perfect  sacrifice 

of  Christ 

the  means  of  lifting  the  faithful  soul  to 

Christ  in  heaven  

— — ■  the  means  of  nourishment  to  the  souls  of 

regenerate  men 

the  mode  of  administration  in  the  church 

the  service  of  the  whole  congregation  to 

be  public    

the  sign  of  the  communion  by  the  body 

and  blood  of  Jesus  Christ  

the  very  body  and   blood   of  Christ  not 

corporally  present  and  eaten  in  the... 

the  wicked  derive  no  benefit  from  receiv- 
ing the    

the  wine  of  it  taken  awa^-from  the  people 

in  the  Romish  church 

those  only  to  be  partakers  who  are  be- 
lieving penitents  

MAGISTRACY,  a  lawful  authority  distinct  from 
the  gospel  

civil,  erroneous,  denied  by  the  anabap- 
tists  

ordained  of  God  to  be  exercised  reli- 
giously     

secular,  a  godl)'^  office,  sometimes  exer- 
cised by  bishops  ... 

the  civil,  appointed  of  God,  requires  obe- 
dience   

MAGISTRATES,  civil,  their  authority 

civil,  their  office  may  be  filled  by  christians 

civil,  the  king  is  the  supreme   over  all 

persons   

infidelity  in,   frees   not  the  peoi>le  from 

obedience  to  them   

in  no  respect  under  the  jurisdiction  of  the 

pope    


CONFESSION. 

PAGE. 

Helvetia 

320 

Helvetia 

319 

Augsburg 

340 

Helvetia 

324 

Sueveland 

365 

England 
Belgia 

516 
536 

Helvetia 

316 

Helvetia 

318 

Bohemia 

327 

JVestminster 

601 

Saxony 

357 

Basle 

325 

Scotland 
Saxony 

S35 

354 

Saxony 

352 

Helvetia 

322 

Helvetia 

323 

England 

516 

Jugshurg 

349 

Augsburg 

342 

Saxony 

4S6 

Augsburg 

483 

Helvetia 

473 

Sueveland 

493 

Bohemia 
England 
Westminster 

477 
519 
596 

Ireland 

531 

Westminster 

596 

1     Westminster 

ib. 

627 


MAGISTRATES,  in  their  duty,  deserve  honour... 

» '  kings,  princes,  and  others,  rule  mankind 

as  for  God 

not  ministers  of  the  gospel,  as  such    

secular,  godly,  defend  the  good  and  pun- 
ish the  evil    

• secular,    ohedience    due    to    them   from 

christian  peo^ile    

■  should  be  christian  men    

should  be  governed  by  the  law  and  doc- 
trine of  scripture  

• their  duty  to  defend  and  protect  religion 

to  be  honoured  and  prayed  for    

whether  emperors,  kings,  or  princes,  rule 

for  God  

with  civil  laws,  should  govern  the  world 

as  ministers  of  God.... 

MAN  and  his  strength  by  creation,  mortal  by  trans- 
gression   

at  his  creation  excellent  and  holy  

by  disobedience  a  bond  slave  of  Satan,  liable 

to  eternal  death    

corrupt  and  depraved  by  the  fall    

created  in  the  image  of  God  in  righteousness 

and  holiness  

endowed  with  genius  and  wit,  though  in  a 

fallen  state 

•  grievously  depraved  by  nature    

his  creation,  and  his  fall  by  sin  

his  guilt  and  depravity  by  the  fall  and  diso- 
bedience  

his  knowledge  of  himself  necessary    

needs  to  be  renewed  to  holiness  by  the  Spirit 

of  God    

MAN'S  fall  from  holiness  to  corruption  and  misery 

will  chooses  not  holiness   till  renewed  by 

•    grace   

MAN  willingly  fell  from  his  excellent  and  holy 
state  by  sin    

MASS,  the,  a  most  lucrative,  but  impious  corrup- 
tion of  the  Lord's  Supper  by  priests... 

the,  a  popish  corruption  of  the  ceremony  in 

the  Lord's  Supper     

the,  if  understood  of  the  Lord's  Supper,  is  held 

by  protectants    

MASSES,  private,  their  impositions  upon  the  people 
by  the  popish  priests    

MANICHEES  and  other  heretics  deny  the  inspi- 
ration of  the  scriptures  by  the  Holy 
Spirit  

MANKIND,  the  fall  and  corruption  of 

MARRIAGE  an  honourable  estate,  not  forbidden 
to  christian  ministers 

being  forbidden  to  priests,  occasions  grie- 
vous sins     

•  cannot  be  lawfully  dissolved,  but  for  adul- 
tery or  wilful  desertion   

forbidden,  leads  to  many  crimes 

forbidden  to  priests  by  the  laws   of  the 

popes,  cruelty  and  wickedness  


CONFESSION. 

PAGF,. 

Bohemia 

479 

Belgia 
JFestmiiister 

482 
596 

Basle 

47G 

Siieveland 
Helvetia 

493 
474 

Sueveland 
Helvetia 
Westminster 

495 
475 
596 

Scotland 

482 

France 

481 

Helvetia 
Bohemia 

61 
63 

Wirtemhiirg 
Behjia 

79 
69 

Helvetia 

57 

Helvetia 

Dort 

Basle 

GO 

554 

62 

France 
Bohemia 

G7 
62 

Basle 
Helvetia 

68 
57 

Belgia 

68 

Belyia 

69 

Sueveland 

366 

England 

331 

Augsburg 

339 

Augsburg 

347 

Helvetia 
Westminster 

2 

581 

Augsburg 

445 

Augsburg 

446 

Westminster 
Saxony 

597 
4G2 

Augsburg 

456 

628 


MARRIAGE  lawful,  between  only  one  man  with 

one  woman 

not  to  be  within  the  degrees  of  consan- 
guinity forbidden  in  the  word  

of  christians  oxight  not  to  be  with  infidels 

or  ungodly  persons  

: ordained  of  God  for  holy  and  social  pur- 
poses    

rules  and  laws  regarding  

the  forbidding  of,    a   cruel   doctrine   of 

devils 

the  forbidding  of,  a  yoke  laid  upon  men's 

consciences    

the  proper  time  of,  as  settled  by  popish 

canons     , 

MARTYRS  aftbrd  encouragement  and  instruction 

to  VIS     

not  to  have  temples  or  ceremonies  conse- 
crated to  them  

MARY,  mother  of  Jesus,  worshipped  by  papists, 

corrupting  the  doctrine  of  a  Mediator 

MATRIMONY,  a  holy  and  honourable  state  in  all 

classes     

MEANS  of  grace  required  to  be  used  in  obtaining 

spiritual  blessings     

MEATS,  days,  fasts  and  festivals,  superstitiously 

enjoined 

forbidden  on  certain   days,   not  taught  by 

the  apostles    

the  gifts  of  God  for  food,  all  may  be  reli- 
giously used  by  christians  

the  gifts  of  God  for  food,  good  and  to  be 

used  for  the  glory  of  God  

the  gifts  of  God  for  food,  no  law  in  particu- 
lar regarding  them  for  christians 

the  gifts  of  God  for  food,  not  forbidden  by 

Christ 

MEDIATOR  and  Intercessor,  Jesus  Christ  

Christ,  by  whom  we  have  access  to  God 

Christ,  the,  by  the  second  covenant   

Christ,  the,  his  benefits,  given  in  the  pro- 
mises to  the  patriarchs  and  prophets 

oiu'  Propitiator,   and  High  Priest,  Jesus 

Christ 

MEDIATORS  innumerable,  as  pretended  by  the 

papists    

MEDIATOR,  the  Lord  Jesus  in  human  nature  ... 

the  only,  our  High  Priest,  Lord  and  King, 

Christ  Jesus  

the,  why  both  God  and  man    

• worshipping  of  God  only  through  the    ... 

MEETINGS,  ecclesiastical,  or  assembHes  for  the 

Divine  worship 

for    holy   exercises    and    searching    the 

scriptures   

MEN,  departed,  not  to  be  prayed  to    

some,  being  unholy,  retain  the  purpose  of  sin- 
ning     

MERIT  of  good  works  cannot  possibly  justify  us 
before  God 


CONFESSION. 

PAGE. 

Westminster 

597 

JVestminster 

ib. 

Westminster 

)ib. 

Westminster 
Augsburg 

ib. 
456 

Augsburg 

454 

France 

390 

Augsburg  " 

457 

Augsburg 

37 

Wirfemburg 

45 

Augsburg 

42 

England 

445 

Dort 

559 

Augsburg 

397 

Sueveland 

414 

Sueveland 

ib. 

Helvetia . 

384 

Bohemia 

389 

Basle 
England 
Belgia 
Ireland 

38G 
31 
35 

526 

Saxony 

115 

Augsburg 

38 

England 
Westminster 

31 

583 

Helvetia 
Scotland 
Helvetia 

23 
99 
21 

Helvetia 

362 

Helvetia 
Augsburg 

372 
43 

Saxony 

78 

Wirtemburg 

204 

629 


MESSIAH,  the  one,  only  Head  of  the  church 
under  the  Old  and  New  Testaments 

MINISTERIAL  duty,  preaching  the  gospel,  ad- 
ministering Christ's  ordinances 

power  regards  discipline  and  government 

MINISTERING  in  the  congregation 

MINISTERS,  choosing  of,  none  but  those  of  holy 
life  and  skilful  in  the  word    

divers  degrees  of,  in  the  church,  deacons, 

elders  or  bishops  

elders   and   deacons   to  be  advanced  to 

office  in  the  church 

lawfully  called  and  ordained  to  office  in 

the  church 

■ of  Christ,  their  binding  and  loosing  by 

chiuxh  discipline 

of  Christ,  their  duties,  preaching  the  gos- 
pel and  labouring  for  souls    

of  Christ  to  be  chosen  and  ordained,  hav- 
ing sound  faith,  a  holy  life,  and  evi- 
dent gifts    

of  Chi'ist  worthy  of  reward   

of  the  church,  a  rabble  of  human  instita- 

tion,  as  patriarchs,  archbishops,  &c... 

of   the   church    are   bishops   or   pastors, 

teachers,  preachers  of  the  gospel 

of  the  church  have  a  commission  fi'om 

Christ  to  preach  the  gospel    

of  the   gospel,    all   equally   ministers   of 

Christ 

of  the  New  Testament  church,   apostles, 

prophets,    and    evangelists,    bishops, 
elders 

the    New   Testament  preachers   of   the 

gospel 

of  the  Old  Testament  church,  patriarchs, 

priests,  and  prophets    

of  the  word,  preachers  of  the  gospel,  and 

shepherds  of  the  flock,  examples   in 
holiness  

MINISTRY  and  a  priesthood  different  things 

of  the  gospel  calls  to  repentance  and  faith 

in  Christ  for  salvation 

of  the  gospel  in  the  churches  of  Christ ... 

of  the  gospel  more  necessary  than  sacra- 
ments   

of  the  gospel,  means  of  faith,  the  effectual 

ministry  of  the  Spirit  

of  the  word  from  God,  who  gives  it  saving 

efficacy   

of  the  word  of  God,  the  means  of  conver- 
sion, edification,  and  salvation 

MISERIES  of  man  the  consequences  of  sin 

MONASTIC  life,  an  abominable  device  of  su- 
perstitious men 

life,  its  errors  and  vanities    

vows  occasion  many  vices 

vows  to  be  condemned  as  of  only  human 

auth  ority    

MONKERY,  by  its  rules,  perverts  the  gospel  


CONFESSION. 

PAGE. 

Helvetia 

212 

Helvetia 
Helvetia 
England 

249 
2.50 
512 

Helvetia 

253 

England 

265 

Belgia 

270 

England 

267 

England 

265 

Helvetia 

253 

Bohemia 
Helvetia 

257 
252 

Helvetia 

245 

Helvetia 

243 

Helvetia 

248 

Belgia 

270 

Helvetia 

245 

Sueveland 

280 

Helvetia 

244 

Bohemia 
Helvetia 

25G 
247 

Saxony 
Saxony 

.115 
235 

Bohemia 

112 

Augsburg 

171 

Helvetia 

254 

Helvetia 
Bohemia 

255 
62. 

Helvetia 

Augsburg 

Wirtemburg 

439 

458 
468 

France 
Sueveland 

475 
470 

630 


MONKERY  consists  in  a  bondage  of  traditions  ... 

MONKS  and  their  sects  are  not  christian  institu- 
tions     

their  vows  and  manners  of  hfe    

MONSTROUS  opinions  taught  by  heathens  and 
others 

MOSAICAL  and  human  ceremonies  not  needful 
under  the  gospel  

NATURAL  men,  without  divine  grace,  choose  only 
worldly  things  

NATURE,  the  human,  though  united  to  the  Son  of 
God,  not  deified    

NEIGHBOUR,  our  duty  towax-ds  our,  in  all  justice 
and  love 

NETHERLANDS,  the  United  Provinces  of,  ap- 
prove the  decisions  of  Dort    

NEW  obedience  from  the  gifts  and  blessings  of 
grace   

obedience,  how  it  pleases  God  through  Christ 

NICENE  Creed.— ^ee  Creeds _. 

Synod  would  not  forbid  wives  to  priests... 

OATH,  a  solemn  act  not  to  be  taken  lightly 

in  matters  of  great  moment,  warranted  by 

the  Old  and  New  Testament 

not  to  be  taken  with  mental  reservation    ... 

of  a  christian  man's    

OBEDIENCE  by  believers  pleases  God,  ai'ising 
from  reconciliation,  through  faith  in 
Christ 

by  believers,  though  sincere,  is  yet  not 

perfectly  sinless  in  believers 

new,  in  good  woi-ks,  the  fruit  of  the  grace 

of  the  Holy  Spirit 

not  due  to  churches  corrupting  the  ordi- 
nances of  Christ    

of  Christ  imputed  to  believers  for  righ- 
teousness in  their  justification  

OBLATION  and  sacrifice,  a  title  improperly  given 
in  the  early  churches  to  the  Lord's 
Supper    

Christ's  one,  a  perfect  propitiation 

OFFICERS  for  government  in  the  churches    

OFFICES  of  the  divine  Persons,  in  our  creation, 
redemption,  and  salvation 

OLD  Testament  dispensation  revealed  God  and 
salvation  to  only  a  few  persons 

Testament,  the,  oflers  sxilvation  by  Christ 

OPINIONS,  monstrous,  taught  by  the  heathens, 
Mahometans,  and  others    

ORDINATION  to  the  christian  ministry  in  the 
cliiircliGs 

ORIGINAL  or  birth  sin.—See'Sm 

sin  and  guilt  from  our  birth 

sin  in  all  men  the  source  of  all  corruption 

■ sin,  its  nature  and  propagation    

sin   sufficient  for   the    condemnation   of 

mankind 

sin,  the  corruption  of  our  whole  nature... 


CONFESSION. 

PAGE. 

Sueveland 

471 

Helvetia 
Augsburg 

246 
455 

Saxony 

13 

Augsburg 

401 

Augsburg 

73 

France 

96 

Ireland 

532 

Dort 

571 

Saxony 
Saxony 
England 
Augsburg 

195 
198 
508 
447 

Westminster 

595 

Westminster 
Westminster 
England 

ib. 
ib. 
520 

Augsburg 

172 

Augsburg 

180 

Augsburg 

182 

France 

223 

France 

164 

Saxony 

England 

Belgia 

355 
517 
2G9 

Belgia 

33 

Dort 
England 

555 
508 

Saxony 

13 

Belgia 

England 

yiugsbvrg 

Helvetia 

Saxony 

33 
509 
70 
57 
75 

Dort 
Belgia 

5.59 
68 

631 


CONFESSION. 


ORIGINAL  sin,  vrortliy  of  eternal  death,  except 
pardoned  through  Christ  

PAPAL  power  inimical  to  the  gospel  of  Christ 

PAPISTICAL  assemblies,  not  having  the  word  of 

God,  are  not  churches  of  Christ 

PASTORS,  christian  ministers. — See  Ministers.... 

elders,  and  deacons,  church  officers  

of  churches  have  eqvial  authority  under 

Christ,  the  Universal  Bishop 

of  churches  to  administer  the  word  and 

ordinances  of  Christ 

their  duties  in  the  churches 

PATRIARCHS,  prophets,   and  saints  not  to  be  in- 

vocated  as  our  intercessors  with  God 

PELAGIAN  ISM,  in  effect  denies  original  sin  and 

the  sacrifice  of  Christ 

PELAGIANS  deny  the  guilt  and  coiTuption  of  ori- 
ginal sin 

pretend  that  men,  without  the  Holy  Spirit, 

will  love  God 

PERSEVERANCE  of  saints  in  holiness  secured  by 

their  election  and  the  love  of  God 

of  regenerate  and  true  believers  confirmed 

by  the  mercy  of  God 

• of  the  regenerate  in  holy  obedience  by  the 

power  of  divine  grace 

of  the  saints  in  grace  and  holiness  assured 

by  the  death  of  Christ 

of  the  saints  in  grace  prayed  for  by  Christ 

of  the  saints  in  grace,  considered  by  be- 
lievers, promotes  their  peace  and  com- 
fort.. 

of  the  saints  in  grace  secured  by  the  Spirit 

of  God 

POPE  of  Rome,  the,  in  no  sense  the  head  of  the 

chiu'ch  of  Christ 

POPES  cruelly  foibid  the  wive^  of  the  priests 

POPISH  traditions  gender  superstition  and  corrupt 

religion  

POWER   of   the   keys,    ministerial    authority   to 

preach,  and  to  feed  the  flock  of  Christ 

PRAYER,  a  Mfting  up  of  the  mind  to  God,  should 

be  habitual  in  Christians 

in  the  name  of  Christ,  for  all  necessities  of 

churches  and  rulers 

PRAYERS  of  the  church  ought  to  be  in  the  lan- 
guage of  the  people 

■ public  are  not  necessary  to  be  alike  in  all 

churches 

public  must  be  in  the  language  imderstood 

by  the  people 

to  God  only  in  the  name  of  Christ  are 

answered  in  blessings 

PREACHING  of  the  word,  the   divine  means  of 

grace  and  salvation  

PREDESTINATION  and  election.-6eeELECTioN 

and  election  of  the  saints  to  adoption  in 

Christ 

and  election,  the  doctrine  of. 


Saxony 
Aiigshurg 


277 


France 

Helvetia 

France 

223 

252 
2G4 

France 

265 

France 
Bohemia 

264 
260 

Wirtembttrg 

46 

Dort 

554 

Augshurg 

70 

Augsburg 

72 

Westminster 

590 

Dort 

567 

Dort 

562 

Dort 
Dort 

566 
569 

Dort 

565 

Dort 

ib. 

Westminster 
Augsburg 

598 
448 

Augsburg 

391 

Helvetia 

252 

Sueveland 

411 

Helvetia 

370 

Helvetia 

ib. 

Helvetia 

ib. 

England 

375 

Wirtemburg 

379 

Helvetia 
Saxony 

254 
195 

Helvetia 
England 

81 
512 

632 


PREDESTINATION  and  election,  the  godly  con- 
sideration of,  full  of  comfort 

God's  decree  of 

God's  decree  of,  disputes  regarding 

God's  decree  of,  a  high  mystery 

God's,  the  comfort  of,  to  the  faithful,  as  it 

reveals  the  love  of  God 

its  consideration  joyful,  as  it  secures  grace 

and  salvation 

of  the  saints  to  be  contemplated  in  Christ 

Jesus 

wicked  abuses  of  this  doctrine 

PRIEST,  Christ  our  high,  by  the  oath  of  the  Father 

Christ,  ours,  in  his  intercession  with  the 

Father 

Christ,  the  only,  in  office  in  the  church... 

PRIESTHOOD,  not  the  Christian  ministry,  but  the 
spiritual  office  common  to  all  Chris- 
tians   

the  popish,  not  an  institution  by  Christ.... 

PRIESTS,  all  christians  are  such,  but  not  as  minis- 
ters of  the  gospel 

as  mediators,  or  sacrificers  in  the  church, 

not  appointed  by  Christ ;. 

as  necessary  for  the  Christian  church,  not 

named  in  the  New  Testament,  as  its 
ministers 

compelled  in  Germany  to  live  a  single  life 

PRIESTS'  marriages  lawful  

PRIESTS  not  appointed  in  the  church  of  Christ  ... 

notrequired  to  live  single 

spiritual,  such  is  every  christian 

PRIVY  council  of  the  Holy  Trinity  originated 
man's  salvation  by  a  Mediator 

PROMISE  of  Christ  from  God  to  Adam,  and  the 
faithful  fathers  

PROPHETS  and  apostles  regarded  the  welfare  of 
states,  directing  ministers  in  spiritual 
affairs  

PROSPERITY  not  a  sign  of  God's  favour,  nor  ad- 
versity of  his  displeasure 

PROVIDENCE  of  God  comprehends  all  persons 
and  things  in  heaven  and  on  earth.... 

of  God  includes  the  means  to  secure  the 

end 

of  God  righteous,  wise,  and  universal 

of  God  regards  especially  the  church 

PUBLIC  worship  and  the  ministry  of  the  word  ap- 
pointed vmder  the  Old  and  New  Tes- 
taments  

PUNISHMENTS  belong  not  to  the  clmrch 

temporal,  frequently  the  consequence  of 

sins 

PURGATORY  in  a  future  state,  not  taught  by  pro- 
phets or  apostles  

seems  to  have  been  taught  by  Augustine... 

the  Romish  doctrine,  imscriptiu-al 

a  device  of  massmongers,  to  get  money... 

with  its  fire,  a  vain  human  institution 

with  its  fire,  contrary  to  the  Christian  faith 


CONFESSION. 

England 
Ireland 
Augsburg 
Westminster 

Helvetia 

Dort 

Helvetia 
Helvetia 
Belgia 

Belgia 
Helvetia 

Helvetia 
Helvetia 

Helvetia 

Wirtemburg 

Wirtemburg 

Augsburg 

Augsburg 

Helvetia 

England 

Wirtemburg 

Bohemia 

Scotland 

Augsburg 

Saxony 

Helvetia 

Helvetia 
Westminster 
Westminster 


Saxony 
Augsburg 

ylugsburg 

Wirtemburg 

Wirtemburg 

England 

England 

France 

Helvetia 


CONFESSION. 


633 

PAGE. 


PURGATORY,  with  its  fire,  only  in  the  present  life 
in  the  afflictions  of  the  saints 

with  its  fire,  places  of  Scripture  wrested 

for  its  support 

QUESTIONS,  curious  respecting  Adam's  fall 

RATIFICATION  of  the  Articles  of  Religion 

READING  and  searching  the  scriptures  the  duty 
of  every  man 

the  scriptiu'es  a  part  of  public  worship .... 

RECONCILIATION  with  God  only  by  the  sacri- 
fice of  Christ 

with  God,  remission  of  sins,  and  justifi- 
cation by  Christ 

REDEMPTION  of  Christ,  the  virtue  of  the,  availed 
for  those  believing  under  the  law 

REFORMERS  of  doctrine  raised  up  in  the  dark 
ages  of  the  church 

REGENERATE  men  do  good  works  in  a  holy  life 
by  the  gi'ace  of  the  Holy  Spirit 

men  hunger  and  thirst  after  righteousness 

REGENERATION  and  justification  certainly  issue 
in  eternal  life 

of  the  mind  and  heart  by  the  powerful 

grace  of  God 

renews  the  will  and  disposes  it  for  uni- 
versal holiness 

RELIGION,  evangelical,  the  most  ancient 

RELKtIOUS  worship  acceptable  to  God 

worship,  not  to  be  limited  to  any  place, 

under  the  gospel  

worship    offered  to    God   only    through 

Chi-ist,  the  Mediator 

worship,  jirayer,  praise,  and  reading  the 

scriptures  

worship  to  be  given  to  God,  Father,  Son, 

and  Holy  Ghost 

worship  to  be  offered  at  stated  times,  par- 
ticularly on  the  Sabbath 

REMEMBRANCE  of  the  dead,  those  in  Christ  are 
blessed,  others  are  not  helped  by  our 
prayers 

REMISSION  of  sins  by  means  of  the  gospel  be- 
lieved, as  preached  or  read 

of  sins  by  the  mercy  of  God  through  Christ 

of  sins  for  the  sake  of  the  Son  of  God,  oiu- 

Mediator 

of  sins  part  of  a  believer's  justification  by 

Christ 

of  sins  preached  through  the   blood   of 

Christ 

of  sins  sought  vainly  by  some  inmonas- 

tic  seclusion 

REPENTANCE  an  unfeigned  turning  to  God  by 
the  grace  of  the  Spirit  through  faith 
in  the  gospel 

by  the  knowledge  of  the  gospel 

connected  with  justifying  faith 

consists  of  contrition  and  faith 

dangerous  to  defer  it  till  sickness 

2  u 


Wirtemburg 

409 

Wirtemhurg 
Helvetia 

410 
58 

England 

520 

Helvetia 
Westminster 

6 
594 

Augsburg 

170 

Augsburg 

190 

Westminster 

583 

Saxony 

188 

France 
Dort 

164 
560 

Dort 

567 

Dort 

562 

Helvetia 
Helvetia 
JVestminster 

60 
111 
593 

Westminster 

594 

Westminster 

ib. 

Westminster 

ib. 

Westminster 

593 

Westminster 

594 

Wirtemburg 

407 

Augsburg 
Augsburg 

172 
137 

Saxony 

186 

Augsburg 

171 

Helvetia 

121 

Saxony 

187 

Helvetia 
Bohemia 
Augsburg   ' 
Augsliiry 
Bohemiu 

119 
123 
138 

l;]0 
127 

634 


REPENTANCE  essential  to  remission  of  sins 

illustrated  in  tlie  Prodigal  Son  and  in  the 

Publican 

includes  contrition,  confession,  and  satis- 
faction   

in  confession  to  a  priest  not  necessary  by 

the  gospel 

— ' necessary  to  be  taught  clearly 

necessary  to  escape  condemnation 

preached  in  the  name  of  Christ  

saving  not  like  the  sorrow  of  Esau  and  of 

Judas 

the  conversion  of  the  soul  to  God 

true,  is  proved  by  turning  from  evil  and 

living  a  holy  life 

unto  life,  the  doctrine  and  grace  of  it 

unto  life  the  gift  of  God  by  the  gospel 

with  faith  necessary  in  every  man 

with  faith  the  way  of, peace  and  salva- 
tion   

RESURRECTION,  at  the,  the  bodies  of  all  will 
be  raised,  those  of  the  righteous  to 
glory,  those  of  the  wicked  to  disho- 
nour     

of  Christ. — See  Christ 

of  Christ  from  the  dead 

of  the  dead  to  judgment 

REVELATION  of  a  Redeemer  to  Adam,  and  to  the 
faithful  fathers 

of  God,  made  by  himself  in  his  works  and 

byhisword 

REVENUES  of  the  churches  for  the  support  of  faith 
ful  pastors 

REWARD  promised  to  believers  for  the  merit  of 
Christ 

REWARDS,  not  of  merit  but  of  God's  grace 

of  eternal  life  to  believers  through  the  Son 

of  God  as  our  Redeemer 

RIGHTEOUSNESS  of  believers  received  fi-om 
God,  as  performed  by  Christ 

of  Christ  sufHcient  to  cover  our  iniquities 

and  justify  us  before  God 

of  Jesus  Christ  becomes  ours  by  faith 

of  Jesus  Christ,  that  which  justifies  be- 
lievers before  God 

RITES  and  ceremonies  in  the  eai'ly  churches 
greatly  differed 

and  ceremonies,   Augustine  complained  of 

them  ni  his  tmie 

and  ceremonies  greatly  obscure  the  glory  of 

the  gospel 

and  ceremonies  in  the  christian  church  not 

as  the  Jewish 

and  ceremonies  not  alike  in  all  places 

and  ceremonies  notalways  agree  in  churches 

holding  tlie  same  doctrines 

and  ceremonies  not  to  be  instituted  contrary 

to  the  word  of  God 

ecclesiastical,  some  may  be  observed,  others 

have  been  rejected 


CONFESSION. 

PAGE. 

ilclveiia 

120 

Helvetia 

119 

Wirtevibiirg 

113 

Helvetia 

120 

/liigsbiirg 
Bohemia 

133 
126 

Bohemia 

125 

Bohemia 

123 

yJiigshurg 

137 

'  Bohemia 

121 

Westminster 

587 

Helvetia 

119 

Westminster 

588 

Wirtemhurg 

146 

Westminster 

603 

Scotland 

100 

England 
Ireland 

506 

588 

'  Scotland 

98 

Helvetia 

7 

Saxony 

376 

Helvetia 

151 

Saxony 

201 

Saxony 

202 

France 

164 

Belgia 
Belgia 

108 
85 

Belgia 

168 

Augsburg 

400 

E)igland 

■  420 

Bohemia 

418 

Helvetia 

415 

Bohemia 

419 

Helvetia 

416 

France 

421 

Augsburg 

422 

G35 


CONFESSION.       PAGE. 


SABBATH,  the  Christian,  the  first  day  of  the  week, 
the  special  season  of  worship 

SACRAMENTS  visible  symbols,  representing  to 
believers  the  things  of  Christ 

as  commonly  called,  testify  the  blessings 

promised  in  thegospel 

as  the  tworeligious  rites  of  Christ's  church 

are  commonly  called 

baptism   used   at  our  entrance  into  the 

church,  the  supper  as  a  token  of  bro- 
therly love 

cannot    give   gi-ace   nor   benefit  wicked 

persons 

'- —  chief,  under  the  Old  Testament,  circum- 
cision and  the  passovcr,  now  baptism 
and  the  Lord's  Supper 

designed    to    represent   Christ    and    his 

benefits  to  his  church 

•  external  earthly  signs,  to  indicate  spi- 
ritual grace  

■  faith  necessary  in  those  who  use  them 

profitabl}^  regarding  them  as  testi- 
monies of  the  favour  of  God 

holy  signs  and  seals  of  the  covenant  of  grace 

—  how  many  instituted  by  Christ    

less  necessary  than  the  preaching  of  the 

gospel 

means  of  grace  from  the  Sjiirit  

mystical  symbols,  or  holy  rites  ordained 

in  the  Old  [Testament]  church  

not  vitiated  if  administered  by  evil  men 

of   Christ    corrupted    in    the    papistical 

church 

of  Christ  have  no  efiicacy  and  power,  but 

from  Christ  and  his  Spirit 

of  Christ,  how  to  be  rightly  used  in  the 

church  by  believers 

of  Christ,  their  efficacy  and  saving  power 

only  from  the  Lord 

■  of  Christ,  their  spiritual  design  as  means 

of  grace  in  the  church 

of  Christ,  the  means  of  uniting  the  souls 

of  believers  to  him 

of  the  New  Testament,  baptism,  and  the 

Lord's  Supper  

of  the  Old  and  New  Testament  point  to 

Christ,  the  only  Mediator  and  Saviour 

pledges   or  tokens   of  grace    exhibiting 

,  Christ  and  his  blessings  to  believers 

seals  of  righteousness,  tokens  of  grace  to 

aid  our  minds  in  feeding  on  Christ  ... 

so  called  among  the  Fathers,  holy  signs, 

mercifully  designed  for  society  in  the 
church 

the  grace  exhibited  by  the,  not  conferred 

by  them,  or  those  administering  them, 
but  by  the  Spirit  

their  nature,  nimiber,  and  use 

—  tokens   of  spii-itual    communion    among 

christians  


Jl'eatmhister 

594 

Helvetia 

288 

Saxony 

300 

Helvetia 

287 

Basle 

290 

Bohemia 

292 

Scotland 

53G 

Westminster 

599 

Bohemia 

291 

Augsburg 

Westminster 

Wirtemhurg 

299 
599 
300 

Bohemia 
Augsburg 

112 
171 

Helvetia 
Augsburg 

282 
299 

Scotland 

297 

Bohemia 

291 

Scotland 

298 

Helvetia 

287 

Helvetia 

285 

Scotland 

296 

Helvetia 

283 

Helvetia 

284 

France 

294 

England 

295 

Suaveland 

300 

Westmitistcr 
England 

599 
514 

Helvetia 


290 


636 


CONFESSION.         PAGE. 


SACRAMENTS,  two  only,  baptism  and  the  Lord's 

Supper 

two  under  the  Gospel,  in   substance  the 

same  as  those  of  the  Old  Testament 

will  avail  nothing  to  salvation  only  as 

men  believe   on  Christ  set  forth  by 

them    

SAINTS,  all  godly  Christians  are 

and  martyrs  not  to  be  prayed  unto 

communion  of,  a  union  of  love  and  service 

concerning  images  of 

departed,    their    supposed    intercession    a 

delusion  of  Satan 

deserve  our  love 

not  to  be  worshipped 

reign  with  Christ  everlastingly,  but  are  not 

to  be  prayed  to 

the   friends  of  God  on  earth,  but  not  our 

mediators  with  him  in  heaven 

SALVATION  by  Christ  alone,  by  faith  through 

sanctiiication  of  the  Spirit 

by  faith  only,  embracing  Christ  with  his 

righteousness  and  grace 

only  by  the  name  of  Christ 

SANCTIFICATION  following  justiiication,    and 

evinced  by  good  works  

of  the  heart,   by  the  word  and  Spirit  of 

God,  imperfect  in  this  life 

SATAN,  and  all  adversaries  of  the  godly,  bound 

by  the  power  of  God  

SATISFACTION  for  sins  could  be  made  by  none 

but  Christ  djdng  in  sacrifice 

for  sins  could  be  made  only  by  Christ  as 

oiu-  sacrifice  

for  sins  not  by  penances,  the  release  from 

which  called  Indulgences  

SATISFACTIONS,  popish,  trifling  and  not  war- 
ranted by  the  scriptin-es  

SATISFACTION  to  God  for  our  sins  made  only 

by  Christ  

SCRIPTURES,  a  Divine   Revelation.— See  Holy 

Scriptures    

reading  them,  a  part  of  Divine  worship... 

their  sufficiency  for  salvation 

to  be  expounded  by  scripture  compared 

SENATE  of  the  church,  its  elders  and  deacons  ... 

SERMONS,  to  be  founded  only  on  scripture 

SERVICE  of  G'od,  in  public  worship,  ought  to  be 

according  to  the  Scriptures 

of  God  our  duty,  to  believe  in,  fear,  love, 

and  worship 

SHEPHERD,  Christ  the  only  chief,  as  head  of  the 

church    

SICK  to  be  visited. — See  Visiting  the  Sick 

SIN,  a  crime  or  transgression  against  God 

against  the  Holy  Ghost  never  forgiven 

Christ  alone  without  

every  person  naturally  born  in    

in  regenerate  men,  as  Joseph  and  Paul 

original  and  actual,  and  its  punishment    


Ireland 
Westminster 


Bohemia 

Bohemia 

Wirtemburg 

Westminster 

Helvetia 

France 

Bohemia 

Bohemia 

Helvetia 

Helvetia 

England 

Belgia 
England 

Ireland 

Westminster 

France 

Dort 

Augsburg 

Augsburg 

Augsburg 

Wirtemburg 

France 

Westminster 

England 

Wirtemburg 

Belgia 

Sueveland 

Ireland 

Ireland 

Helvetia 

Helvetia 

Bohemia 

Helvetia 

Engkmd 

England 

Saxony 

Westminster 


637 


SIN,  original,  defaces  the  image  of  God  in  man 

original,  engendered  in  us  naturally  

original,  the  fountain  of  human  corruption 

weakens  man,  and  subjects  him  to  Satan  .. 

'  willingly  committed  by  Adam  at  his  fall  .. 

SINS,  Adam's,  original  and  actual 

■  difference  of  in  the  godly  and  ungodly 

the  knowledge  of  by  the  law  of  God 

SINFULNESS  of  man,  by  nature  and  practice.. 

SINGING  an  ancient  custom  in  the  Eastern  churches 

SINGINGS  and  chantings  of  ecclesiastical  men 
serve  superstition  rather  than  godly 
edifying  

SINGLE  life  allows  more  leisure  to  ministers  

life,  in  priests,  required  by  the  laws  of  the 

popes  

life  may  be  profitable,  but  is  not  obligatory 

life,  not  enjoined   or  required,    regarding 

christian  ministers   

life  not  required  in  any  christian 

•  or  married  life  not  meritorious  before  God, 
even  in  ministers 

SON  of  God,  begotten  of  his  eternal  Father,  is  true 
and  eternal  God,  yet  made  man  

of  God,  begotten  by  the  Father,  and  co-eternal 

with  him    

of  God,  image  of  the  eternal  Father,  and  our 

Mediator,   Redeemer,    Justifier,   and 
Saviour  

of  God,  in  our  nature,  obeyed  and  suffered  for 

our  redemption 

of  God,  Jesus  Christ,  begotten  and  consub- 

stantial  with  the  P'ather 

of  God,  took  flesh  of  the  Virgin  Mary,  obeyed, 

suffered,  died,  and  rose  for   our  re- 
demption     

of  God,  took  flesh  of  the  Virgin  Mary,  of  the 

seed  of  Abraham  

SOULS  not  to  be  invocated  or  worshipped   

of  the  righteous,  at  death,  received  of  God 

into  heaven 

of  the  wicked,  at  death,  cast  into  liell 


SPIRIT  of  the  Lord  not  possessed  by  unholy  per- 
sons  

SPIRITS,  invisible,  the  fall  of  some  from  their 
created  state  of  holiness  and  glory  ... 

SPIRITUAL  death  consists  with  activity  in  wick- 
edness   

SPIRITUALLY  dead,  ungodly  men  being,  cannot 
convert  themselves  to  God 

STATE  of  the  souls  of  men  after  death 

SUBSTANCE,  God  is  one,  but  in  Three  Persons... 

SUPEREROGATION,  works  of 

SUPPER  of  the  Lord  appertains  to  the  faithful  in 
obedience  to  Christ 

the  Lord's,  a  sign  of  redemption  by  Christ, 

and  of  the  mutual  love  of  christians 

the  Lord's,  its  design. — See  Lord's  Supper 

SYNOD  of  Dort,  its  decisions  respecting  doctrine 
justified  


CONCESSION. 

PAGE. 

Scotland 

Bohemia 

Helvetia 

Wirtemhurg 

Helvetia 

Bohemia 

Saxony 

Bohemia 

England 

Helvetia 

68 
64 
57 
79 
84 
64 
77 
84 
68 
371 

Sueveland 
Bohemia 

381 
442 

Augsburg 
Helvetia 

447 
437 

Bohemia 
Bohemia 

440 
ib. 

Bohemia 

444 

Wirtemhurg 

107 

Belgia 

34 

Saxony 

106 

Belgia 

102 

Wirtemhurg 

43 

Augshurg 

105 

Belgia 
Sueveland 

101 
46 

Westminster 
Westminster 

603 
ib. 

Scotland 

165 

France 

54 

Dort 

560 

Saxony 
Ireland 
Helvetia 
England 

Bohemia 

Ireland 
England 

Dort 


80 
538 

23 
511 

316 

537 
516 

569 


638 


SYNOD  of  Dort,  its?  exhortation  to  ministers  of 
the  gospel  

SYNODS  may  regulate  the  affairs  of  the  church 
according  to  the  word  of  God   

TESTAMENT,  Old,  books  of,  and  of  the  New 

Old,  its  agreement  with  the  New 

state  of  the  Old  and  New  , 


TESTAMENTS,  the  New,  the  ministry  of  the 
gospel  

the  Old  and  New,  Books  of  the   

the   Old    and  New,    their  original  lan- 

g"ai?es    

TESTAMENT,  the  Old,  the  ministry  of  the  law 

TESTIMONY  of  the  church  respecting  the  scrip- 
tures     

THANKS  to  God  for  the  means  and  liberty  of 
publishing  true  doctrine 

THINGS  indifferent,  christian  liberty  in  their  use. 
— See  Ceremonies    

THREE  Pei'sons  in  the  Divine  Essence  and  Godhead 

Persons  in  the  Divine  Essence,  known  by 

their  several  works  of  creation,  re- 
demption, and  sanctification 

TIME  of  grace  for  reconciliation  with  God,  the 
present  life     

TONGUE,  an  luiknown,  nottobe  used  in  speaking 
to  a  congregation 

TRADITIONS  concerning  daj's,  fasts,  meats,  &c. 
established  in  the  Romish  church 

especially  regarding  ceremonies,  may  be 

abrogated  

human,  scriptural,  others  pernicious 

— Levitical,  condemned  by  our  Saviour 

occupied  the  schools  and  pulpits,  exclud- 
ing the  doctrines  of  sci'ipture 

of  the  church,  concerning  the 

pernicious  to  the  christian  churches  

superstitious,  multiplied  in  the  churches, 

contrary  to  the  doctrine  of  Christ 

vain,  regarding  repentance  and  remission 

of  sins 

TRINITY,  distinct  offices  of  the  Divine  Persons 
of  the  

distinct  Persons  of  the,  in  the  Godhead 

faith  in  the  Holy,  Father,  Son,  and  Holy 

Ghost 

— • faith  in  the   Holy,  in  the  Unity  of  the 

Godhead    

"Holy,  the,  or  Three  Persons  in  the  God- 
head     

— ■ the,  in  the  Unity  of  God   

the,  the  doctrine  of,  contained  in  the  an- 
cient Creeds  


UNCLEANNESS,  examples  of-Canaanites,  Is- 
raelites, and  others  

UNCTION,  Extreme,  an  unscriptural  practice 

in  confirmation,   a  ceremony  not  to  be 

tolerated     


CONFESSION, 

PAGE. 

Dort 

57 

Westmitister 

603 

Ireland 
England 
■  Ireland 

521 
508 
535 

Bohemia 
Westminster 

113 

575 

Westmitister 
Bohemia 

576 
113 

Westminster 

576 

Augsburg 

489 

Bohemia 
Bohemia 

417 
24 

Bohemia 

25 

Bohemia 

126 

England 

514 

AugshiLrg 

392 

Bohemia 

Sueveland 

Bohemia 

419 
436 
420 

Augsburg 

England 

Augsburg 

392 

.517 

425 

Augsburg 

391 

Augsburg 

132 

Belgia 
Helvetia 

33 
19 

England 

505 

Ireland 

523 

Westnmister 
Helvetia 

577 
18 

Boheinia 

25 

Augsburg 
Wirtemburg 

452 
406 

Saxony           | 

311 

639 


CONFESSION.       PAGE. 


UNCTION,  as  used  in  the  apostolic  age  for  healing, 
not  to  be  retained  without  the  gifts  of 
healing   

UNITY  and  the  Trinity,  in  the  Godhead 

of  the  churches  consists  not  in  rites  and  ce- 
remonies, but  in  the  doctrines  of 
scripture 

of  the  churches  not  to  be  violated  by  sepa- 
ration from  the  yoke  of  Christ 

of  the  Divine  Essence    

UNIVERSAL  BISHOP  and  Head  of  the  church, 
onlv  the  Lord  Christ    

UNPROFITABLEservantstoGod,thebestsaintsare 

UNREGENERATE  men  dead  to  God,  but  alive  in 
sin  and  wickedness 

men  depraved  in  their  wills 

UNWORTHINESS  of  ministers  a  siibject  of  disci- 
pline in  the  church  

VIRGINITY  or  widowhood  not  obligatory  on  any 
christian 

VIRGIN  Marj'  and  other  saints  worthy  examples 

Mary  sanctified  and  endued  with  remark- 
able graces  of  the  Spirit 

Mary  shamefully  called  upon  as  a  Mediator 

with  God    

•  Mary,  her  virtues  in  godly  songs  of  praise 

to  God  for  her  

VIRTUES,  christian,  arise  from  faith,  and  are  pro- 
duced bj'^  all  true  believers 

christian,  the  gifts  of  God,  appear  in  the 

lives  of  all  godly  men 

VISITING  the  sick,  a  pastoral  duty,  but  not  with 
the  popish  "extreme  unction" 

the  sick,  ministers  bound  to  this  service 

VOWS  and  lawful  oaths 

monastic,  not  required  by  God's  word  

monastic,  sinful  snares  to  the  pious 

not  lawful,  if  regarding  any  thing  forbidden 

in  scripture    

of  single  life  not  meritorious  in  any 

WALDENSES,  the  Confession  of  the,  appears 
under  the  title  oi  Bohemia 

WATER,  the  consecrating  of,  or  holy  water,  nei- 
ther apostolic  nor  catholic 

WEDLOCK,  a  holy  estate,  ordained  of  God 

a  mystery  instituted  of  God,  for  all  men 

appointed  of  God  for  the  virtue  and  hap- 
piness of  mankind    

instituted  of  God,  sanctioned  by  Christ... 

lawful  to  all  men,  not  excepting  christian 

ministers 

WESTMINSTER  Assembly  of  Divines 

WILL,  the,  of  man,  naturally,  through  sin,  turns 
from  God   

WIVES,  the,  and  children  of  priests  ought  to  be 
favoured  by  the  Emperor  of  GerVnany 

forbidden  to  the  priests  occasions  much  mi- 
sery and  wickedness    


Saxony 
Helvetia 

402 
18 

Helvetia 

216 

Bohemia 
Augsburg 

223 

Belgia 
Helvetia 

270 
154 

Dort 
Helvetia 

5G0 
GO 

England 

51G 

Bohemia 
Sueveland 

440 
46 

Bohemia 

27 

England 

31 

Bohemia 

387 

Saxony 

194 

Augsburg 

182 

Helvetia 
Wirtemburg 
Westminster 
Wirtemburg 
Westminster 

384 
406 
596 
468 
596 

Westminster 
Wirtemburg 

Bohemia 


595 
4G9 


Wirtemburg 

Helvetia 

Wirtemburg 

405 
438 
466 

Saxony 
Wirtemburg 

460 
466 

Bohemia 
Westminster 

440 
574 

Augsburg 

73 

Augsburg 

449 

Augsburg 

452 

640 


WIVES  of  the  priests  ordered  to  be  divorced  by 
the  decree  of  the  pope 

WORD,  or  Son  of  God  made  man  

WORKS,  good,  acceptable  to  God,  and  will  be  re- 
warded, for  the  sake  of  Christ  

good,   as  performed  by  christians,  by  the 

constraint  of  love  to  God — not  for 
their  justification,  but  to  declare  their 
faith, — to  confirm  their  calling  and 
election, — and  to  glorify  the  source  of 
grace  and  salvation,  Christ  Jesus 

good,  ceremonies,  pilgrimages,  and  worship 

of  saints,  are  not  such 

good,  fi-uits  of  faith,  in  the  Lamb  of  God  ... 

good,  inseparably  follow  true  faith  as  cer- 
tain fruits   

good,  not  from  natural  free-will,  but  from 

the  Spirit  of  the  Lord  Jesus  

good,   ours  are  all   imperfect,   and  cannot 

merit  salvation 

good,  proceed  out  of  faith  through  love 

good,  required  by  the  law  of  God,  profit  our 

neighbour,  and  honour  God  » 

good,  the  evidence  of  true  faith,  which  can- 
not justify  a  sinner,  but  glorify  God, 
as  arising  from  his  grace 

good,  the  fruits  of  the  Spirit  in  the  lives  of 

believers     

good,  their  kinds,  as  produced  by  the  Spirit 

in  the  faithful    

good,  the,  of  saints  come  from  faith,  yet  are 

imperfect,  and  have  no  mej-it 

necessary,    as   the   evidence   and  fruits  of 

saving  faith    

of  charity  required  of  believers  in  thankful- 
ness to  God    

■ of  godly  men  not  to  be  trusted  in  for  their 

salvation 

our  good,  cannot  merit  a  reward  from  God, 

but  are  acceptable  through  Christ    ... 

our  own,  cannot  procure  salvation,  which 

comes  only  by  Christ  

WORLD,  this,  not  left  to  be  ruled  by  chance,  but 
governed  by  Divine  Providence   

WORSHIP  of  God,  the,  greatly  corrupted  by  errors 
and  unscriptural  ceremonies 

of  saints,  the,  unlawful 

of  the  dead,  the,  no  part  of  Christianity 

religious. — /S'ee  Religious  Worship    


CONFESSION. 

PAGE. 

Augsburg 
England 

448 
505 

Westminster 

589 

Bohemia 

IGO 

Augsburg 
Basle 

174 
154 

Augsburg 

174 

Scotland 

165 

Wirtemburcj 

205 

Sueveland 

207 

Scotland 

166 

Helvetia 

152 

Sueveland 

208 

Augsburg 

179 

Belgia 

168 

Westminster 

588 

Basle 

185 

Helvetia 

154 

Helvetia 

163 

Wirtemhurg 

146 

Belgia 

56 

Augsburg 
Augsburg 
Wirtemhurg 

428 
38 
45 

Westminster 

593 

LONDON  ;    T.  C,  JOHNS,  PRINTER,  6,  Ucd  Lion  Court. Ficci  Siwt. 


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